Stom  t^e  feifitari?  of 

(pxofmox  TTiffiam  (giiffer  (pdjrton,  ©.©.,  &fe,©. 

(J(}te0enf e^  fil?  (glifg.  ^arton 

to  t^e  feifimri?  of 

(Princeton  ^^^eofogtcctf  ^eminarj 


BX  9178  .S79  1848 

Stanton,  Benjamin  Franklin, 

1789-1843. 
Sermons  of  the  late  Rev. 


^\tr\   -I 


<3rr\n*^    "D       Cf  +•   r*  t^  4-  ^-^  yn. 


[■'■ 


SERMONS 


OF    THE    LATE 


REV.    BENJAMIN    F.    STANTON. 


"  And  he  commanded  us  to  preach  unto  the  people,  and 
to  testify  that  it  is  he  which  was  ordained  of  God  to  be 
the  judge  of  quick  and  dead.  To  him  give  all  the  prophets 
witness,  that  through  his  name  whosoever  believeth  in 
him  shall  receive  remission  of  sins." — Acts,  10  :  42,  43, 


NEW-YORK  : 

PRINTED    AND    PUBLISHED    FOR    THE    PROPRIETOR, 

By  D.  Fanshaw,  575  Broadway. 


1848. 


Entered  according  to  Act  of  Congress,  in  the  year  of  our  Lord  one 
thousand  eight  hundred  and  forty-eight,  by  Mrs.  Charlotte  F.  Stanton,  in 
the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for  the 
Southern  District  of  New-York. 


CONTENTS. 


~^  Page. 

Sermon  I. — Cast  not  away,  therefore,  your  confidence 
which  hath  great  recompense  of  reward. — Heb. 
10:35 9 

Sermon  II. — Therefore,  glorify  God  in  your  body,  and  in 

your  spirit,  which  are  God's. — 1  Cor.  6  :  20.       .         .44 

Sermon  III. — The  sinners  in  Zion  are  afraid;  fearfuhiess 
hath  surprised  the  hypocrites.  Who  among  us  shall 
dwell  with  devouring  fire?  Who  among  us  shall 
dwell  with  everlasting  burnings? — Isaiah,  33  :  14.     .     62^ 

Sermon  IV. — Wherefore  he  is  able  also  to  save  them  to  the 

uttermost  that  come  unto  God  by  him. — Heb.  7  :  25.     90 

Sermon  V. — Then  Agrippa  said  unto  Paul,  almost  thou  per- 

suadest  me  to  be  a  Christian. — Acts,  26  :  28.     .         .113. 

Sermon  VI. — Fear  not,  little  flock,  for  it  is  your  Father's. 

good  pleasure  to  give  you  the  kingdom. — Luke,  12 :  32.  136 

Sermon  VII. — Finally,  brethren,  whatsoever  things  are  true, 
whatsoever  things  are  honest,  whatsoever  things  are 
just,  whatsoever  things  are  pure,  whatsoever  things^ 
are  lovely,  whatsoever  things  are  of  good  report ;  if 
there  be  any  virtue,  and  if  there  be  any  praise,  think 
on  these  things. — Phil.  4:8 1531 

Sermon  VIII. — Finally,  brethren,  whatsoever  things  are 
true,  whatsoever  things  are  honest,  whatsoever  things 
are  just,  whatsoever   things   are  pure,  whatsoever 


4  CONTENTS. 

things  are  lovely,  whatsoever  things  are  of  good 
report ;  if  there  be  any  virtue,  and  if  there  be  any 
praise,  think  on  these  things. — Phil.  4:8.  .         .170 

Sermon  IX. — He  is  altogether  lovely. — Song  of  Solomon, 

5  :  16 182 

Sermon  X. — Of  vi^hom  the  whole  family  in  heaven  and  earth 

is  named. — Eph.  3  :  15 .  199 

Sermon  XI. — The  secret  things  belong  unto  the  Lord  our 
God :  but  those  things  which  are  revealed  belong  unto 
us  and  to  our  children  for  ever,  that  we  may  do  all 
the  words  of  this  law.— Deut.  29  :  29.         .         .         .  218 

Sermon  XII. — Thou  shalt  arise  and  have  mercy  upon  Zion  : 
for  the  time  to  favor  her,  yea,  the  set  time  is  come. — 
Psalm  102  :  13 248 

Sermon  XIII. — For  God  shall  bring  every  work  into  judg- 
ment, with  every  secret  thing,  whether  it  be  good  or 
whether  it  be  evil. — Eccles.  12  :  14 2V2 

Sermon  XIV. — For  I  am  a  stranger  with  thee,  and  a  sojourn- 
er, as  all  my  fathers  were. — Psalm  39  :  12.        .         .  290 


PREFACE. 


At  the  request  of  Mrs.  Stanton  I  have 
perused  and  selected  for  pubHcation  the  following 
Sermons  of  her  late  husband,  the  Rev.  Benj.  F. 
Stanton.  Mr.  Stanton  graduated  from  Union 
College  about  1810 ;  studied  Divinity  at  Princeton, 
New- Jersey,  and  preached  in  the  Presbyterian 
Church  at  Hudson,  New- York,  nine  years.  His 
health  failing,  he  accepted  a  call  from  a  smaller 
congregation  in  Connecticut.  Declining  health  in- 
duced him  to  seek  a  milder  climate.  He  accepted 
the  pastoral  charge  of  the  Hanover  Presbyterian 
Church,  in  Prince  Edward  county,  Virginia, 
where  he  labored  in  the  Gospel  thirteen  years. 
Though  compelled  by  the  ravages  of  disease  to 
desist  from  his  labors,  yet  after  a  short  interval  of 
rest,  anxious,  as  long  as  possible,  to  preach  Christ, 


6  PREFACE. 

he  took  charge  of  the  Presbyterian  Church  in 
Tuscaloosa,  Alabama.  Here  his  devotion  and 
zeal  produced  complete  prostration  of  his  physical 
system,  and  after  bidding  adieu  to  a  beloved  and 
attached  people,  he  sought  a  sister's  residence  at 
the  North,  where,  after  blessing  his  family,  he 
sweetly  breathed  his  last,  in  the  faith  of  the  Gos- 
pel and  hope  of  a  blessed  immortality,  Dec.  18, 
1843,  aged  53  years. 

"Mr.  Stanton,"  (says  one  who  knew  him,) 
"  possessed  eloquent  pulpit  powers ;  a  mind  richly 
stored  with  theological  learning,  and  a  heart 
deeply  imbued  with  the  spirit  of  his  Master." 
His  piety  was  always  consistent,  because  it  was 
the  piety  oi principle  ;  his  preaching  was  popular, 
because  instructive;  and  he  died,  because  he 
lived — a  Christian. 

Two  reasons  have  induced  the  publication  of 
these  Sermons.  A  desire  to  gratify  the  repeated 
request  of  friends,  who  long  sat  under  his  minis- 
try, and  a  hope  to  benefit  those  to  whom,  though 
dead,  he  may  yet  speak.  This,  we  trust,  will  dis- 


PREFACE.  7 

arm  criticism  and  claim  indulgence.  If  the  au- 
thor's reputation  alone  had  been  consulted,  these 
Sermons  would  never  have  seen  the  light.  They 
were  prepared  for  the  pulpit  without  the  remotest 
idea  of  publishing,  and  consequently  were  never 
subjected  to  a  revision.  I  have  preferred  to  let 
the  author  speak  in  his  own  words,  not  venturing 
an  alteration,  except  where  there  were  evident 
mistakes  or  inadvertencies.  Piety  may  here  find 
that  which  she  needs— food ;  that  which  igno- 
rance seeks — knowledge  ;  and  that  which  weak- 
ness wants — strength.  They  who  read  for  good, 
will  obtain  it ;  they  who  read  from  opposite  mo- 
tives do  not  expect  to  be  benefitted.  These  Ser- 
mons indicate  that  their  author  understood  the  art 
of  "  preaching  doctrine  practically,  and  practice 
doctrinally."  To  all  who  love  solid  thoughts, 
expressed  in  solid  words,  they  commend  them- 
selves. The  reader  will  find  in  them  a  richness 
of  evangelical  sentiment,  vigor  of  thought,  terse- 
ness of  style,  and  force  of  illustration,  that  will 
invite  and  compensate  a  perusal.     In  their  doctri- 


8  PREFACE. 

nal  subjects  and  practical  bearings  they  are  "  for 
the  times."  May  they  who  cherished  the  aiUhor's 
instructions  while  living,  be  still  blessed  by  them, 
though  his  voice  is  heard  no  more. 


'o' 


p.  D.  OAKEY, 


Pastor  of  the  Ref\l  Dutch   Church, 

Couri-st.,  Brooklyn,  Long  Island. 


SERMON   I. 

Cast  not  away,  therefore,  your  confidence,  which  hath  great 
recompense  of  reward. — Hebrews,  10  :  35. 

Christians  in  the  present  age  have  not 
the  same  trials  which  fell  to  the  lot  of  the 
primitive  disciples  of  Jesus  :  and,  therefore, 
they  have  neither  the  same  opportunities 
for  the  growth  of  their  graces  nor  the  mani- 
festation of  their  sincerity.  The  church  has 
now  more  of  external  prosj)erity,  but  less  of 
internal  purity.  For  the  privilege  of  sitting 
in  an  undisturbed  repose  beneath  the  shade 
of  our  own  vines  and  fig-trees,  we  pay  the 
forfeiture  of  that  vigorous  faith  which  van- 
quishes the  world  and  gives  glory  to  the 
Redeemer ;  and  in  return  for  a  tranquillit}^ 
that  enfeebles  and  benumbs,  we  yield  up 
the  foretastes  of  heaven,  which  otherwise  we 
might  have,  and  exchange  for  the  light  and 
fading  enjoyments  of  earth  all  the  fulness 
•of  God. 

2 


10  SERMON    FIRST. 

It  is  in  the  school  of  adversity  that  a 
character  for  hardy  Christian  heroism  is 
formed,  and  that  eminent  attainments  in 
piety  are  made. 

The  primitive  disciples  of  Jesus  had 
trials  of  cruel  mockings  and  scourgings,  yea, 
moreover,  of  bonds  and  imprisonments.  For 
their  Lord  and  Master's  sake  they  w^ere 
hated  of  all  men.  Their  property,  their 
reputation,  and  even  their  life,  were  alike 
insecure.  They  were  set  forth,  as  it  were, 
appointed  to  death — were  made  a  spectacle 
unto  the  world,  and  to  angels,  and  to  men ; 
and  were  counted  as  the  fihh  of  the  world, 
and  the  offscouring  of  all  things — the  very 
refuse  and  dregs  of  the  creation  of  God. 
Even  the  ties  of  country  and  consanguinity 
afforded  them  no  protection  from  the  ven- 
geance of  them  that  hated  them.  In  their 
own  household,  and  from  their  own  domestic 
circle,  often  sprung  up  their  most  vindictive 
persecutors.  The  father  was  seen  at  vari- 
ance with  the  son,  and  the  son  with  the 
father ;  the  mother  arrayed  herself  against 


SERMON    li'IRST.  11 

the  daughter,  and  the  daughter  against  the 
mother  ;  and  sundering,  at  a  stroke,  the 
chords  of  humanity  and  kindred,  with  the 
ferocity  of  tigers  they  were  seen  thirsting 
for  human  blood,  and  eager  in  causing  each 
other  to  be  put  to  death. 

In  this  furnace  of  affliction  the  Apostle 
beheld  his  Hebrew  brethren  who  had  em- 
braced the  Christian  faith,  and  aware  that 
to  some,  the  fury  of  the  flame  might  be  dis- 
heartening, and  that  possibly  the  impression 
might  arise  in  their  minds,  that  it  would  be 
preferable  for  them  to  withdraw  their  alle- 
oriance  from  a  master  whose  service  was  ac- 

o 

companied  by  so  many  and  such  painful 
sacrifices,  he  determined  on  addressing  to 
them  the  epistle  from  which  the  text  is  ta- 
ken, and  which,  no  attentive  reader  of  the 
Bible  can  hardly  have  failed  to  notice, 
abounds  with  more  powerful  and  pathetic 
exhortations  than  any  of  the  epistles  of  the 
New  Testament.  Having  therefore,  says 
he,  brethren,  boldness  to  enter  into  the 
holiest  by  the  blood  of  Jesus,  by  a  new  and 


12  SERMON     FIRST. 

livino-  way,  which  he  hath  consecrated  for 
lis  through  the  vail,  that  is  to  say,  his  flesh  ; 
and  having  an  High  Priest  over  the  house 
of  Gocl ;  let  us  draw  near  with  a  true  heart, 
in  full  assurance  cf  faith  ;  let  us  hold  fast  the 
profession  of  our  faith  without  Vvavering ; 
for  he  is  faithful  that  promised.  If  we  sin 
wilfully  after  we  have  received  the  know- 
led  oe  of  the  truth,  there  remaineth  no  more 
sacrifice  for  sins.  It  is  a  fearfal  thing  to 
fall  into  the  hands  of  the  living  God.  But 
call  to  remembrance  the  former  days,  in 
which,  after  je  were  illuminated,  ye  endur- 
ed a  great  fight  of  afflictions  ;  partly  while 
ye  w^ere  made  a  gazing-stock  both  by  re- 
proaches and  afflictions,  and  partly  while 
ye  became  companions  of  them  that  were 
so  used.  For  ye  had  compassion  of  me  in 
my  bonds,  and  took  joyfully  the  spoiling  of 
vour  goods,  knowing  in  yourselves  that  ye 
have  in  heaven  a  better  and  an  enduring 
substance.  Cast  not  away,  therefore,  your 
confidence,  which  hath  great  recompense  of 
reward ;    for    ye  have  need  of    patience, 


SERMON    FIRST.  13 

that  after  ^^e  have  done  the  will  of  God,  ye 
might  receive  the  promise.  For  yet  a  little 
while,  and  he  that  shall  come,  will  come, 
and  wall  not  tarry.  Now  the  just  shall  live 
by  faith  ;  but  if  any  man  draw  back,  my 
soul  shall  have  no  pleasure  in  him. 

Our  text,  it  is  perceived,  consists  of  an 
exhortation  and  a  promise.  The  exhorta- 
tion is  to  constancy  in  the  Christian  course. 
x\nd  the  promise  relates  to  the  glorious  re- 
ward with  which  it  will  be  crowned.  These 
are  the  topics  on  which  we  design  to  dwell 
in  this  discourse. 

I.  The  exhortation  supposes  that  the 
constancy  of  the  Christian  is  liable  to  be  as- 
sailed by  temptations,  and  the  possibility  of 
his  yielding  to  them  is  also  intimated.  We 
cannot  subscribe  to  the  sentiment  which 
isome  entertain,  of  believers  falling  from 
grace.  The  idea  of  being  exalted  to  sit 
together  with  Christ  Jesus  in  heavenly 
places  to-day,  and  to-morrow  of  becoming 
a  wandering  star  to  whom  is  reserved  the 
blackness  of  darkness  for  ever,  is  appalling  to 


14  SERMON    FIRST. 

the  pious  and  reflecting  mind.  The  indi- 
vidual who  cherishes  it,  must  necessarily  be 
a  stranger  to  that  consolatory  and  abiding 
hope  which  was  the  possession  of  the  pri- 
mitive disciples  of  Jesus,  and  is  described 
as  an  anchor  to  the  soul,  sure  and  steadfast, 
entering  into  that  within  the  vail.  Theirs 
was  a  hope  that  kept  the  bark  in  which  the 
believer  had  adventured  his  immortal  spirit, 
firm  and  steady,  amid  the  war  of  conflicting 
elements  that  so  often  lash  into  un governed 
phrenzy  this  troublous  ocean  of  life.  Nor 
is  it  to  be  forgotten  that  the  sentiment  on 
which  we  are  remarking,  is  in  direct  oppo- 
sition to  the  express  declaration  of  our 
blessed  Lord.  "  My  sheep  hear  my  voice, 
and  I  know  them,  and  they  follow  me,  and 
I  give  unto  them  eternal  life,  and  they  sliall 
never  perish,  neither  shall  any  pluck  them 
out  of  my  hand."  Objections,  it  is  true,  may 
be  made  to  this  doctrine.  It  may  be,  and 
often  is  said,  that  it  is  liable  to  abuse.  But 
it  ought  to  be  recollected  that  when  abused^ 
as  it  often  undoubtedly  is  ,  the  abuse  is  com- 


SERMON    FIRST.  15 

mitted  not  by  the  real  and  genuine  subjects 
of  grace,  who  are  dead  to  sin,  and  therefore 
have  no  disposition  to  hve  any  longer  there- 
in, but  by  the  children  of  disobedience,  who 
are  always  prepared  and  may  be  expected 
to  abuse  every  thing  that  is  good,  and  con- 
sequently to  make  Christ  the  minister  of 
sin,  by  turning  the  grace  of  God  into  lasci- 
viousness.  But  though  we  are  full  in  the 
belief  of  the  final  and  certain  perseverance 
of  the  saints,  we  shall  at  the  same  time 
without  hesitation  admit,  that  for  a  season 
they  may  fall  away,  and,  as  sad  experience 
too  often  evinces,  make  direful  shipwreck 
of  the  faith. 

There  is  enough  of  corruption  remain- 
ing in  every  renewed  soul,  if  suffered  to 
gain  the  ascendancy,  to  carry  it  back  again 
to  its  former  state  of  utter  alienation  from 
God.  The  believer  in  Jesus,  at  every  stage 
of  his  progress  on  earth,  is  after  all  but  a 
feeble  infant.  He  has  numerous  and  pow- 
erful foes  to  combat  within  and  without : 
and  sometimes   it  happens  that  the  longer 


16  SERMON    FIRST. 

the  conflict  lasts,  the  severer  it  becomes. 
Some  persons  think  that  were  they  only 
converted,  and  had  once  buckled  on  the 
Christian  armor,  the  victory  would  be  won, 
and  the  fioht  of  faith  finished  at  a  single  en- 
counter.  But  the  veteran  soldier  of  the 
cross  who  has  been  in  many  campaigns  with 
the  great  captain  of  his  salvation,  has  found 
that  conversion  is  only  the  commencement 
of  a  warfare  that  is  to  grow  harder  and  hot- 
ter at  every  advance,  and  from  which  there 
is  no  discharge  but  by  death. 

Temptation  may  not  accost  believers 
now  in  the  same  form  and  with  the  same 
force  that  it  did  the  first  followers  of  Christ : 
but  its  attacks,  though  less  formidable,  are 
not  the  less  real  or  fearful.  It  is  the  sly  in- 
sidious foe  that  lurks  in  the  dark,  and  whose 
approaches  are  imperceptible,  that  is  most 
to  be  dreaded.  And  such  are  the  foes  with 
which  Christians  are  now  constantly  sur- 
rounded. It  is  not  to  be  disguised,  and  it 
cannot  be  denied,  that  the  world  in  which 
we  live  exerts  upon  the  followers  of  Christ 


SERMON     FIRST.  17 

a  most  baneful  influence  ;  and  if  it  come  not 
forth  at  present,  as  it  once  did,  with  swords 
and  staves  to  bruise  and  shed  blood,  it 
comes  forth  with  an  intent  that  is  not  less 
hostile,  and  with  weapons  that  are  not  less 
deadly.  It  is  a  world  that  loves  not  the 
God  who  made,  and  that  obeys  not  the  gos- 
pel of  Him  who  came  down  to  redeem  it. 
But  it  scoffs  at  every  thing  sacred,  and 
tramples  on  every  thing  divine.  It  pleads 
for  a  morality  that  is  lax,  and  apologises  for 
practices  that  are  profligate  and  profane. 
It  aims  to  represent  the  sobriety,  the  meek- 
ness, the  humility,  the  self-denial,  and  the 
penitence  of  the  gospel,  as  the  qualities  of 
weak  and  pusillanimous  souls;  and  applauds, 
under  specious  disguises,  their  opposites  as 
the  characteristics  of  lofty  and  magnanimous 
minds.  It  talks  of  the  f'^Hy  of  being  righte- 
ous overmuch,  as  thouoh  it  were  in  danorer 
of  falling  into  an  excess  of  devotion  ;  and 
tells  of  the  innocency  and  the  delights  of  its 
thousanJ pleasures.  Like  the  arch  seducer 
in  Eden,  it  spreads  out  before  the  mind  of 

2* 


18  SERMON     FIRST. 

the  Christian  a  tree  that  is  pleasant  to  the 
eyes,  whose  fruit  seems  fair  and  good  for 
food,  and  a  tree  desired  to  make  one  wise ; 
and  then  sneers  at  the  scrupulousness  of 
those  who,  intimidated  by  the  Divine  prohi- 
bition, are  apprehensive  that  if  they  put 
forth  their  hand  and  touch  it,  they  shall  die. 
The  multitude  are  against  us.  They  are 
running  to  evil.  They  imagine  that  rebel- 
lion against  God  is  a  trifling  misdemeanor, 
and  if  we  run  not  along  with  them,  they 
think  it  passing  stranoe  that  we  do  not. 
Where,  they  inquire  of  us,  is  the  harm  in 
the  induloences  we  are  takino^:  or  in  this 
pleasure  or  that  amusement  we  are  seek- 
ing ]  Where  is  the  harm  ?  Where  is  the 
use  ?  It  is  not  enough  to  satisfy  the  scru- 
ples of  a  conscientious  and  thinking  disciple 
of  Jesus,  to  tell  him  of  any  practice,  that 
there  is  no  harm  in  it.  And  it  is  not  enough 
to  tell  him  this,  because  he  knows  it  is  not 
true.  He  indignantly  turns  upon  the  tempt- 
er, who  says  to  him,  where  is  the  harm?  and 
while  he  bids  him,  get  thee  behind  me  Sa- 


SERMON     FIRST.  19 

tan,  with  the  puzzling  retort  replies  to  him, 
where  is  the  good  I  Believers  were  not  re- 
deemed with  the  precious  blood  of  Christ, 
as  of  a  lamb  without  blemish  and  without 
spot,  and  sent  into  the  world  simply  to  do 
no  harm ;  and  inasmuch  as  they  were 
bought  with  a  price,  they  are  no  longer 
their  own,  or  to  live  unto  themselves,  but  are 
to  glorify  God  in  their  bodies  and  in  their 
spirits,  which  are  his. 

If  any  here  have  cast  away  their  con- 
fidence, we  come  to  them  with  a  message. 
Of  your  religious  experience  and  of  the 
unchangeable  truth  of  Jehovah,  we  know 
enough  to  be  assured  that  you  are  not  happy. 
You  are  spending  your  money  for  that  which 
is  not  bread,  and  your  labor  for  that  which 
satisfieth  not.  You  are  embarked  in  the 
hazardous  and  hopeless  enterprise  of  at- 
tempting to  reconcile  the  service  of  God 
and  Mammon :  but  you  derive  no  real  en- 
joyment from  either.  You  have  just  religion 
enough  to  spoil  your  enjoyment  of  the  world, 
but  not  a  sufficiency  to  afford  you  enjoy- 


20  SERMON    FIRST. 

ment  in  God.  No,  you  are  not  happy,  con- 
science often  loads  you  with  upbraidings, 
and  visits  you  with  its  scorpion  vituperations. 
Tell  us,  my  friends,  is  it  not  so  ?  And  are 
there  not  times  when  your  senses  are  locked 
in  the  slumbers  of  night,  and  deep  sleep 
falleth  on  you,  that  you  see,  or  fancy  you 
see,  the  slighted  Savior,  whose  omniscient 
eye  pursues  you  in  all  your  dark  and  devious 
way,  casting  upon  you  an  expressive  look 
of  indignation  and  pity  that  pierces  your 
inmost  soul  I  Are  there  not  times  when  he 
disturbs  your  imagination  by  placing  before 
it  the  scenes  of  Gethsemane  and  of  Calvary, 
where  his  soul  was  exceeding  sorrowful, 
even  unto  death,  and  where  he  cried,  O 
my  Father,  if  it  be  possible,  let  this  cup  pass 
from  me.  My  God,  my  God,  why  hast  thou 
forsaken  me  1  And  do  you  not  sometimes 
hear  him  speaking  to  you  in  a  tone  of  affec- 
tionate entreaty  that  would  soften  a  heart 
of  adamant  I  O  inconsistent  follower,  and  is 
it  thus  you  requite  the  love  which  many 
waters   could  not  auench,   nor   the    floods 


SERMON    FIRST.  21 

drown  !  Can  you  forget  the  anguish  that 
filled  my  soul,  when  from  the  bursting  veins 
of  my  burning  forehead  were  seen  the  great 
drops  of  blood  falling  down  to  the  ground  ? 
Can  you  forget  the  wrath  of  my  fellow  that 
pressed  upon  my  burdened  spirit  when  I 
bore  thy  sins  in  my  own  body  on  the  tree  ? 
Can  you  forget  this  bleeding  side,  these 
mangled  hands  and  feet  that  were  pierced 
with  nails  and  torn  with  thongs  ?  And  will 
you,  can  you,  by  casting  away  your  con- 
fidence in  me,  thus  crucify  the  Son  of  God 
afresh,  and  put  him  to  an  open  shame  I 

Ah,  inconsistent  follower  of  Christ,  when 
expostulations  so  touching  as  these  are  ap- 
plicable to  thy  case,  and  pressed  home,  as 
they  sometimes  will  be,  upon  thy  guilty  con- 
science, by  the  resistless  energies  of  the 
spirit  of  conviction  and  truth,  thou  art  far 
from  being  happy,  thou  art  completely 
wretched.  And  what  shall  be  done?  Poor, 
forsaken  outcast  from  thy  God,  who  hast 
wandered  from  thy  Father's  house  in  heaven, 
where  there  is  bread  enough  and  to  spare, 


22  SERMON    FIPvST. 

and  art  despoiled  alike  of  thy  innocence  and 
peace,  and  perishing  with  hunger,  dost  thou 
put  the  question  ?  And  what  canst  thou  do 
but  bethink  thyself  of  turning  thy  steps 
again  to  thy  paternal  thresh  hold  ?  Come 
then  to  thvself,  and  with  a  relenting  heart 
say,  "I  will  arise  and  go  to  my  father,  and 
will  say  unto  him,  father,  I  have  sinned 
against  heaven  and  before  thee,  and  am  no 
more  worthy  to  be  called  thy  son — make 
me  as  one  of  thy  hired  servants."  If  this  be 
the  purpose  of  thy  soul,  when  thou  art  yet 
a  great  way  off  the  kind  father  whom  thou 
hast  abused  will  see  thee,  and  will  have 
compassion,  and  run  and  fall  on  thy  neck, 
and  kiss  thee.  And  instead  of  loading  thee, 
as  he  justly  might,  with  upbraidings,  when  he 
takes  the  tattered  wanderer  to  his  embrace, 
he  will  say  to  his  servants,  "Bring  forth  the 
best  robe  and  put  it  on  him,  and  put  a  ring 
on  his  hand,  and  shoes  on  his  feet,  and  bring 
hither  the  fatted  calf  and  kill  it,  and  let  us 
eat  and  be  merry;  for  this  my  son  was 
dead  and  is  alive  again,  he  was  lost  and  is 


SERMON     FIRST.  23 

found."  Conceive  then,  if  thou  canst,  of  the 
music  and  dancing  with  which  heaven  will 
be  regaled,  and  thy  soul,  once  more  returned 
home  and  safely  lodged  in  its  paternal  man- 
sion, shall  be  delighted. 

A  life  supremely  devoted  to  God,  it  be- 
comes us,  my  brethren,  to  remember,  is  our 
highest  honor  and  our  truest  felicity  ;  and  it 
is  then  only  that  we  live  up  to  the  dignity 
and  enjoy  the  happiness  of  our  Christian 
profession,  when  having  the  courage  to  be 
sinoular,  we  divorce  ourselves  from  the 
pleasures  of  sin,  and  breaking  loose  from 
the  enchantments  of  earth  and  the  thral- 
dom of  Satan,  with  our  affections  crucified 
to  the  world,  and  our  eye  fixed  on  the  re- 
compense of  reward,  we  endure  as  seeing 
him  who  is  invisible;  and  taking  to  ourselves 
the  wings  of  the  morning,  mount  up,  or  with 
souls  dilated  by  the  conscious  privilege  of 
being  denizens  of  the  heavenly  city,  we 
walk  abroad  in  the  liberty  and  in  the  ma- 
jesty of  the  sons  of  God. 

Many  and  powerful,  we  are  never  to 


24  SERMON    FIRST. 

forget,  are  tlie  temptations  and  conflicts  of 
a  life  of  faith.    We  wrestle  not  against  flesh 
and  blood,  but  against  principalities,  against 
powers,  against  the  rulers  of  the  darkness 
of  this  world,  and  against  spiritual  wicked- 
ness in  high  places.      Wherefore  take  unto 
you  the  whole  armor  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day,  and 
having  done  all,  to  stand.    For  a  day  in  thy 
courts  is  better  than  a  thousand.    I  had  rather 
he  a  doorkeeper  iii  the  house  of  my  God,  than 
to  dwell  in  the  tents  of  wichdiiess.     Whom 
have  I  in  heaven,  hut  thee  I  and  there  is  none 
upon  earth  that  I  desire  heside  thee.   Although 
the  fig-tree  shall  not  hlossom,  neither  shall 
fruit  he  in  the  vi?ies  ;   the  lahor  of  the  olive 
shall  fail,  and  the  fields  shall  yield  no  meat ; 
the  flock  shall  he  cut  off  from  the  fold,  and 
there  shall  he  no  herd  in  the  stalls  ;  yet  will  I 
rejoice  in  the  Lord,  I  will  joy  in  the  God  of 
my  salvation. 

The  religion  of  Jesus  in  the  breast  of 
any  of  Adam's  degenerate  race,  has  always 
a  preternatural  and  forced  existence,  is  sub- 


SERMON    FIRST.  25 

ject  to  ten  thousand  hurtful  influences,  and 
is  kept  ahve  only  by  unwearied  assiduity 
and  vigilance.  Piety  is  not  a  plant  of  sub- 
lunary growth.  It  is  not  indigenous  to  earth. 
It  is  an  exotic.  It  springs  not  up  nor  flou- 
rishes in  this  cold  and  barren  clime.  The 
chillinor  blasts  and  the  bitinor  frost  retard  its 
progress  and  prevent  its  luxuriance.  But 
thanks  to  Him  who  has  undertaken  its  cul- 
ture, it  is  destined  to  a  more  hospitable  and 
happy  sphere.  It  came  down  from  the  up- 
per world,  and  when  the  purposes  of  it& 
allotment  in  this  probationary  state,  this  little 
nursery  of  time,  shall  have  been  completed, 
it  shall  be  transplanted  back  again  to  its 
native  soil,  where,  under  the  genial  warmth 
of  a  brighter  sun,  in  a  healthier  atmosphere, 
and  beneath  a  serener  sky,  it  shall  expand 
its  opening  beauties,  diffuse  its  grateful  fra- 
grance, and  bloom  with  unfading  verdure 
in  the  Paradise  above. 

II.  We  pass  to  a  consideration  of  the 
promise  contained  in  the  text,  and  which 
relates  to  the  glorious  reward  w4th  which 


26  SERMON    FIRST. 

the    constancy    of   the    Christian   shall  be 
crowned. 

"  Cast  not  away,  therefore,  your  confi- 
dence, which  hath  great  recompense  of 
reward." 

The  reward  which  is  alluded  to  by  the 
Apostle  in  this  passage,  must  be  the  reward 
of  grace,  and  not  of  debt.  For  poor,  and 
wretched,  and  miserable,  and  blind,  and 
naked  sinners,  who  have  made  themselves 
enemies  to  God  by  their  wicked  w^orks,  to 
talk,  as  some  do,  of  endeavoring  to  render 
themselves  deservino;  of  the  favors  of  hea- 
ven,  is  not  only  to  talk  without  meaning, 
but  betrays  an  unhumbled  and  self-righteous 
spirit,  which  being  grossly  and  criminally 
ignorant  of  the  righteousness  of  God,  goes 
about  to  establish  its  own  righteousness,  and 
will  not  submit  to  the  righteousness  of  God. 
Who  that  is  acquainted  with  the  rudiments 
of  Christianity,  knows  not,  that  w^ere  we  to 
receive  at  the  hand  of  our  offended  God 
the  reward  that  is  our  due,  he  would  render 
to  us  indignation  and  wrath,  tribulation  and 


SERMON    FIRST;  27 

anguish,  upon  every  soul  of  man  that  doeth 
evil,  of  the  Jew  first,  and  also  of  the  Gen- 
tile ;  and  instead  of  satisfying  our  mouth 
v\^ith  good  things,  v^ould  make  the  heavens 
over  our  heads  as  brass,  and  the  earth  un- 
der our  feet  as  iron,  and  command  the 
blasting  and  the  mildew,  the  worm  and  the 
caterpillar  to  light  upon  and  consume  us? 
But  all  glory  to  Him  in  whom  grace  reigns, 
through  righteousness,  unto  eternal  life,  by 
Jesus  Christ  our  Lord.  God  Imth  so  loved 
the  world,  that  lie  gave  his  only -hegot ten  Son, 
that  iDhosoever  helieveth  in  him  should  not 
perish,  hut  have  everlasting  life;  so  that  now, 
on  account  of  his  invaluable  sacrifice,  in 
which  believers  become  interested  by  the 
exercise  of  faith,  the  grace  which  is  wrought 
in  their  hearts,  and  which  results  in  obedi- 
ence to  his  commands,  though  it  be  the 
gratuitous  production  of  his  own  blessed 
spirit,  will  be  rewarded  as  though  it  were 
the  native  and  inherent  property  of  their 
own  souls,  and  the  fruits  to  which  it  led  the 
unassisted  operation  of  their  own  hands.  And 


28  SERMON    FIRST. 

/  heard  a  voice  from  Iwaven,  saying  unto  me, 
Write,  blessed  are  the  dead  which  die  in  the 
Lord  from  henceforth  :  yea,  saith  the  Spirit, 
that  they  may  rest  from  their  labors  :  and 
their  works  do  follow  them. 

Truly,  herein  is  displayed  the  matchless 
grace  of  our  descending  God.  He  has 
stooped  so  low,  to  raise  believers  so  high. 
He  has  not  only  loved  them  and  washed 
them  from  their  sins  in  his  own  blood,  but 
he  has  made  them  Kings  and  Priests  unto 
God  and  his  Father.  And  he  that  spared 
not  his  own  son,  but  delivered  him  up  for 
us  all,  how  shall  he  not  with  him  also  freely 
mve  us  all  thinos  \  Great  indeed  is  this 
gracious  recompense  of  reward.  So  great, 
that  eye  hath  not  seen,  nor  ear  heard,  neither 
hath  it  entered  into  the  heart  of  man  to  con- 
ceive the  things  which  God  hath  prepared  for 
them  that  love  him.  The  saints  who  in  this 
militant  condition  have  found  that  a  day  in 
his  courts  is  better  than  a  thousand,  have 
been  led  by  these  foretastes  to  have  some 
perception   of  the  riches,  of  the  glory   of 


SERMON    FIRST.  29 

their  inheritance  in  Christ,  and  have  been 
taught  to  expect  that  it  will  prove  to  them 
the  source  of  pure  and  imperishable  de- 
lights. But  after  all,  as  is  related  of  the 
Queen  of  the  South,  who  came  from  the 
uttermost  parts  of  the  earth  to  hear  the 
wisdom  of  Solomon,  and  to  witness  the  glo- 
ry and  splendor  of  his  realm,  that  on  the 
eve  of  her  departure  she  affirmed  that  so 
far  had  her  exjoectations  been  exceeded, 
that  the  half  had  not  been  told  her :  so  it 
may  be  said  of  the  anticipations  (however 
sanguine  and  lofty)  which  believers  have 
formed  of  their  future  felicity,  the  half  has 
not  been  told  them,  so  far  will  the  reality 
surpass  all  the  powers  of  either  description 
or  conception. 

This  recompense  of  reward  is  elsewhere 
called  in  the  scriptures  an  inheritance  that 
is  incorruptible  and  undefiled,  and  that  fad- 
eth  not  away  :  a  far  more  exceeding  and 
an  eternal  weight  of  glory :  a  building  of 
God,  an  house  not  made  with  hands,  eternal 


30  SERMON    FIRST. 

in  the  heavens,  and  a  city  that  hath  founda- 
tions, whose  builder  and  maker  is  God. 

The  dwelhng  place  of  the  righteous,  we 
are  told,  will  be  decorated  with  every  object 
of  brilliancy  that  can  delight  the  eye,  and 
furnished  with  every  entertainment  that  can 
charm  the  ear  or  ravish  the  sense.  From 
it  will  be  excluded  every  thing  that  can  of- 
fend, and  in  it  will  be  every  thing  that  can 
fascinate  or  please.  Its  enjoyments  will  be 
exquisite  in  kind,  infinite  in  degree,  and 
endless  in  duration.  From  none  of  its  in- 
habitants will  be  heard  the  complaint,  I  am 
sick.  God  shall  wipe  away  all  tears  from 
their  eyes ;  and  there  shall  be  no  more 
death,  neither  sorrow  nor  crying,  neither 
shall  there  be  any  more  pain ;  for  the  for- 
mer things  are  passed  away.  Of  palms,  and 
crowns,  and  thrones,  they  shall  be  the 
wealthy  and  joyous  possessors ;  and  O  how 
rich  and  how  condescending  the  grace  !  He 
who  is  the  light  and  the  sun  of  this  heavenly 
city,  will  himself  stoop  down  from  his  exal- 
tation, and  gird  himself,  and  step  forth  and 
serve  them. 


SERMON    FIRST.  31 

The  society  will  consist  of  a  multitude 
which  no  man  can  number,  who  shall  have 
been  redeemed  out  of  every  kindred,  and 
tongue,  and  people,  and  nation ;  clothed  in 
habiliments  of  immortal  purity  and  bright- 
ness, of  kindred  aims  and  congenial  souls, 
who  having  one  Lord,  one  faith,  one  bap- 
tism, one  God  and  Father  of  all,  who  is 
above  all,  and  in  them  all,  will  present  to 
an  admiring  universe  a  spectacle  of  harmo- 
nious concord  which  no  jarring  collisions 
shall  ever  destroy  or  disturb.  O  blessed 
society  !  These  are  they  who  have  right  to 
the  tree  of  life,  and  shall  enter  in  through 
the  gates  into  the  city.  There  is  the 
Bride,  the  Lamb's  wife.  She  shall  be 
brought  unto  the  King  in  raiment  of  needle- 
work, and  her  clothing  shall  be  of  wrought 
gold.  But  my  brethren,  an  object  of  still 
higher  attractiveness,  and  that  gives  to  hea- 
ven all  its  animation  and  all  its  delight,  is 
Jesus,  the  Mediator  of  the  new  covenant, 
who  is  constituted  the  Head  over  all  things 
to  the  church,  which  is  his  body,  the  fulness 


32  SERMON    FIRST. 

of  him  that  filleth  all  in  all.  The  redeemed 
that  are  round  about  him  shall  shine  as  the 
brightness  of  the  firmament  and  as  the  stars 

o 

for  ever  and  ever;  but  the  light  and  the 
splendor  of  these,  v^^hich  are  only  borrov\^ed, 
like  "the  stars  that  twinkle  on  the  mantle 
of  night,"  shall  fade  aw^ay  and  become  dim 
before  the  brighter  effulgence  that  shall 
beam  from  the  Son  of  God.  It  doth  not  yet 
appear,  says  the  Apostle,  w^hat  we  shall  be : 
but  we  know  that  when  He  who  is  in  hea- 
ven shall  appear,  we  shall  be  like  him ;  for 
we  shall  see  him  as  he  is :  which  is  an  ex- 
pression, implying  that  here,  where  we  see 
through  a  glass  darkly,  and  know  but  in 
part,  we  catch  only  a  faint  glimpse  of  the 
glories  of  the  risen  Savior.  Yes,  my  breth- 
ren, it  is  the  open  and  unclouded  vision  of 
Jesus,  in  whose  face  shines  the  light  of  the 
knowledge  of  the  glory  of  God,  that  will 
impart  to  the  recompense  of  reward  its  high- 
est zest :  and  it  was  for  a  sight  of  this  en- 
rapturing vision  that  the  longing  spirit  of 
the  Apostle  panted  to  break  loose  from  its 


SERMON    FIRST.  33 

prison-house  of  clay,  when  he  said,  I  have  a 
desire  to  depart  and  be  with  Christ. 

How  elevating,  how  transporting  is  the 
hope  of  the  Christian !  And  how  sublime 
and  worthy  of  the  eternal  mind  is  the  de- 
sign of  the  gospel  dispensation !  It  is  not 
the  repairing  up  of  an  old  and  tattered  sys- 
tem, but  it  is  the  mighty  result  of  a  new 
and  wondrous  creation ;  and  in  the  enter- 
prise of  man's  redemption,  a  higher  revenue 
of  glory  will  redound  to  God,  than  from  all 
the  other  works  of  his  hand  combined.  In 
this  enterprise  he  has  determined  to  put 
forth,  and,  if  I  may  so  express  it,  to  exhaust 
the  energies  of  his  omnipotence,  to  com- 
plete the  felicity  of  his  saints ;  and  since  he 
has  already  developed  so  much  of  the  depth 
of  the  riches,  both  of  the  wisdom  and  know- 
ledge of  the  undertaking,  as  to  draw  forth 
the  astonishment  of  the  angelic  hosts  who 
desire  to  look  into  these  things,  he  has 
thereby  furnished  ample  ground  for  the  as- 
surance, that  in  its  advancement,  and  till 
brought  to  its  destined   consummation,  he 


34  SERMON     FIRST. 

will   continue   to   sustain   the   honor  of  his 
name,  and  to  increase  the  admiration  of  the 
various  orders  of  created  intelligences  :  and 
when  the   winding    up    of  the   mysterious 
scheme  shall  have  been  accomplished,  and 
all  the  attributes  of  Deity  shall  have  been 
fully  and   illustriously  unfolded — when  the 
trump  of  God  shall  have  sounded,  when  the 
dead  shall  have  been  raised  incorruptible, 
and  this  mortal  shall  have  put  on  immor- 
tality, when  the  ransomed  throng  shall  have 
been   caught  up  to   meet  the  Lord  in  the 
air,  and  when  the  innumerable  company  of 
angels,    with     the     general    assembly    and 
church  of  the  first  born  which  are  written 
in  heaven,  shall  have  come  together  to  the 
general  and  joyous  jubilee  of  the  blessed — 
then  shall  the  four  beasts  and  the  four  and 
twenty  elders  that  are   before  the   throne, 
bow  with  a  deeper  reverence  to  Him  that 
sitteth  thereon ;  and  passing  with  the  rapidi- 
ty  of  thought,   the    electric    impulse  shall 
spread  from  rank  to  rank,  and  from  breast 
to  breast,  till  every  harp  in  heaven  shall  be 


SERMON    FIRST.  35 

Strung  to  its  highest  and  its  sweetest  notes 
of  praise  ;  and  from  every  melodious  lyre 
shall  go  forth  the  sound  long  and  loud, 
which  shall  fill  the  wide  expanse  of  heaven 
with  the  music  of  wonder  and  of  love.  O 
blessed  society  O  glorious  state  !  Eye  hath 
not  seen,  nor  ear  heard,  neither  have  enter- 
ed into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him. 
Seeing  then,  beloved  Christians,  that  ye 
look  for  such  things,  what  manner  of  per- 
sons ought  ye  to  be  in  all  holy  conversation 
and  godliness  ?  Looking  for  and  hasting 
unto  the  coming  of  the  day  of  God.  Where- 
fore be  diligent,  that  ye  may  be  found  of 
him  ia  peace,  without  spot,  and  blameless. 
And  who  among  us  so  profane  that,  like 
Esau,  for  the  short-lived  gratifications  of 
sense,  would  barter  away  his  birthright  to 
all  this  bliss  ?  Father  forgive  them,  for  they 
know  not  what  they  do.  No,  you  know- 
not  the  preciousness  of  that  Savior  you  are 
slighting.  If  you  did,  with  the  elders  you 
would  instantly  prostrate  yourselves  at  his 


SERMON     FIRST. 


footstool ;  or  with  Thomas  ciy  out,  My  Lord 
and  my  God!  Who,  in  this  assembly,  that 
would  not  have  for  his  own  this  friend,  that 
sticketh  closer  than  a  brother  1  This  friend 
of  sinners,  who  came  the  broken  heart  to 
bind,  the  bleeding  soul  to  cure ;  and  who, 
when  trouble  and  anguish  come  upon  ^-ou, 
wall  be  your  counsellor  and  stay — to  wdiom, 
in  the  confidence  of  aftection,  you  can  resort; 
on  whose  sympathizing  breast  you  can  re- 
cline your  aching  head,  and  to  whom  you 
can  unburden  all  the  griefs  of  your  bursting 
heart  1  This  friend,  who,  when  your  heart 
and  flesh  are  failing,  can  extract  from  the 
king  of  terrors  his  sting,  can  soften  your 
dying  pillow,  and  put  underneath  and 
around  you  the  arms  of  his  everlasting 
mercy,  and  can  make  your  bed  of  death 
the  bed  of  glory. 

I  find  myself  in  danger,  my  friends,  of 
trespassing  on  your  patience  by  exceeding 
the  limits  which  are  usually  assigned  to  the 
public  exercises  of  religion ;  but  standing, 
as  I  do,  once  more  in  a  place  and  in  the 


SERMON     FIRST.  37 

presence  of  a  people,  endeared  to  me  by  so 
many  tender  and  affecting  associations,  and 
indulged  with  a  privilege  which,  when  I  last 
appeared  before  you,  it  is  probable  that 
neither  you  nor  m^^self  supposed  would  so 
soon,  if  ever,  again  be  permitted  me  to  en- 
joy. I  cannot  repress  the  desire  which  I 
feel  to  invite  you  to  unite  in  magnifying  the 
Lord  with  me,  and  in  exalting  his  name 
together.  He  has  been  good,  and  his  mer- 
cies have  been  great  He  has  been  with  us, 
and  has  protected  us  both  at  home  and 
abroad,  in  dangers  both  seen  and  unseen 
innumerable.  He  has  been  wdth  us  in 
six  troubles,  and  in  seven ;  in  sicknesses,  in 
infirmities,  and  in  perils,  and  has  brought 
us  together  to-day  in  his  temple  to  offer  to 
him  our  thanksgiving :  Bless  thou  the  Lord, 
O  our  souls,  and  all  that  is  within  us,  bless 
his  holy  name.  Bless  the  Lord,  O  our  souls, 
and  forget  not  all  his  benefits.  Who  forgiv- 
eth  all  thine  iniquities,  who  healeth  all  thy 
diseases,  who  redeemeth  thy  life  from  de- 
struction, who  crowneth   thee  with   loving 


38  SERMON     FIRST.. 

kindness  and  tender  mercies.  Who  satis- 
fieth  thy  mouth  with  good  things,  so  that  thy 
strength  is  renewed  Hke  the  eagle's. 

At  this  interview,  my  thoughts  involun- 
tarily recur  to  the  scenes  of  former  times, 
through  which  with  some  of  you  I  have 
passed — scenes  which  in  retrospect  now 
seem  as  the  visions  of  the  night,  and  the 
recollection  of  which,  as  it  rushes  on  my 
mind,  fills  me  with  emotions  that  are  unut- 
terable. I  recollect,  (and  the  scene  presents 
itself  to  my  imaghiation  as  if  it  were  but 
yesterday,)  when  over  the  assembly  con- 
vened in  this  sanctuary,  the  windows  of 
heaven  seemed  to  be  opened,  and  the  Holy 
Spirit  descending  seemed  to  fasten  on  the 
mind  of  every  worshipper  the  impression, 
and  to  prompt  the  exclamation — How 
dreadful  is  this  place  !  Surely,  this  is  none 
other  than  the  house  of  God,  and  the  gate 
of  heaven  !  I  recollect,  and  some  of  you 
will  doubtless  recollect  the  same,  those 
crowded  aisles,  those  rejoicing  converts  that 
thronged  them,  whose  countenances  lighted 


SERMON     FIRST.  39 

up  by  the  hope  of  the  gospel ;  and  those 
still  and  solemn  spectators  who  witnessed 
their  making  a  good  profession  before  many 
witnesses,  Happy  season  of  grace  !  The 
remembrance  of  it  is  still  refreshing  to  the 
soul.  I  would  address  the  exhortation, 
Count  not  yourselves  to  have  apprehended 
— but  forgetting  the  things  that  are  behind, 
reach  forth  unto  those  that  are  before.  Cast 
not  away,  therefore,  3^our  confidence,  which 
hath  great  recompense  of  reward.  But  be 
ye  steadfast,  unmoveable,  always  abounding 
in  the  work  of  the  Lord,  knowing  that  your 
labor  is  not  in  vain  in  the  Lord.  On  this 
occasion,  too,  I  am  forcibly  and  affectingly 
reminded  that  all  are  not  here  to-day  who 
once  came  to  worship  with  us  in  this  house 
of  prayer.  Some  of  them  are  dispersed  in 
different  and  distant  places,  and  others  are 
fallen  asleep.  How  mutable  and  transitory 
is  everything  below  !  How  changing  and 
fleeting  are  all  the  scenes  and  objects  of 
human  life !  But  a  few  years  have  gone  by, 
and    this    pulpit    has    thrice    changed    its 


40  SERMON    FIRST. 

preachers,  these  seats  have  new  occupants^ 
and  this  temple  of  grace  has  other  worship- 
pers. I  cast  my  eyes  around  this  assembly, 
and  am  met  with  the  look  of  strangers — - 
with  most  of  these  countenances  I  am  not 
familiar.  I  extend  my  view  a  little  forward^ 
and  perceive  that  soon  all  who  are  in  this 
assembly  to-day  will  leave  these  seats  and 
this  dwelling  to  another  generation,  and  sink 
in  that  wide  and  whelming  vortex  that  is 
fast  engulphing  the  busy,  short-lived  tribes 
of  men.  One  generation  follows  another  in 
rapid  succession,  like  shadows  that  flit 
across  the  plain,  which  come,  are  quickly 
gone,  and  seen  no  more.  To  changes  and 
dissolution  everything  visible  is  liable  and 
tending,  and  as  a  vesture  when  worn  out  is 
folded  up  and  laid  aside,  it  shall  be  changed. 
The  material  universe  is  waxing  old,  as  doth 
a  garment.  The  sun  itself  is  burning  out 
its  fires,  and  is  to  be  darkened — the  moon 
is  to  be  turned  into  blood — the  stars  are  to 
withdraw  their  shining,  and  to  fall  from 
their  places — the  planets  are  to  be  thrown 


SERMON     FIRST.  *^ 

from  their  orbits,  and  to  reel  as  a  drunken 
nian-the  heavens  being  on  fire,  are  to  be 
rolled  to^rether  as  a  scroll,  and  to  pass  away 
with  a  great  noise-the  elements  are  to  melt 
with  fervent  heat,  and  this  globe  of  earth 
which  is  kept  in  store,  reserved  unto  fire 
with  all  it  inherits,  is  to  be  dissolved,  and 
like  the  baseless  fabric  of  a  vision,  leave  not 
a  wreck  behind.   Nothing,  nothing  on  which 
we  can  fasten  our  eyes  or  fix  our  hearts  is 
enduring  but  the  Eternal,  and  the  recoiB- 

pense  of  reward.    The  grass  wxthereth,  the 

flower  fadeth,  but  the  word  of  our  God  shall 

stand  for  ever. 

"The  seas  shall  waste,  the  skies  in  smoke  decay, 

"Rocks  fall  to  dust,  and  mountains  melt  away. 

..  But  fixed  his  word,  his  saving  power  remains, 

.  Z  ^t  O  God,  for  ever  lasts,  thy  own  Messiah  re.gns. 

For  this  Church  we  cherish  the  hope 
that  there  are  still  blessings  in  reserve  Over 
it  we  believe  the  Holy  Spirit  is  stil  hover- 
ing; and  on  it,  we  trust,  is  silently  distilling 

the  dew  of  his  blessing.     I  am  happy,  my 
brethren,  and  can  rejoice  in  the  prospect  ot 


42  SERMON    FIRST. 

your  prosperity  ;  and  though  I  am  absent 
from  you  in  body,  yet  am  I  present  with 
you  in  the  spirit,  joying  and  beholding  your 
order  and  steadfastness  in  the  faith  of  the 
gospel.  Distinguished,  as  I  hope  you  ever 
will  be,  by  the  prevalence  of  harmony,  and 
a  sincere  devotion  to  the  cause  of  the  Re- 
deemer ;  and  blessed  with  the  ministrations 
of  a  pastor  who  deserves,  and  who,  I  doubt 
not,  enjoys  your  affections,  we  bid  you  God 
speed.  And  the  prayer  for  you,  which  go- 
eth  not  out  of  feigned  lips,  is  that  you  may 
go  and  prosper.  May  the  peace  of  God, 
which  passeth  all  understanding,  rule  in 
your  minds.  May  the  Holy  Comforter  be 
the  guide  of  your  steps  and  the  joy  of  your 
hearts.  And  at  last,  when  you  shall  have 
finished  a  long  and  useful  life,  and  you  shall 
arrive  at  the  confines  of  the  dark  Valley  of 
the  Shadow  of  Death,  in  the  exercise  of  an 
assured  hope,  with  the  rod  and  the  staff  of 
the  Good  Shepherd  to  comfort  you,  and 
with  the  song  of  exultation  upon  your 
tongues,  as  you  are  passing  it,  may  the  bright 


SERMON     FIRST.  43 

visions  of  the  heavenly  world  burst  upon 
your  enraptured  sight,  and  your  happy 
spirits  mingle  with  those  that  are  around 
the  throne,  and  who  raise  to  Him  that  sitteth 
thereon  their  ceaseless  anthems  of  praise, 
"  Worthy  is  the  Lamb  that  was  slain  to  re- 
ceive power,  and  riches,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing." 


SERRION  II. 

Therefore  glorify  God  in  your  body  and  in  your  spirit; 
which  are  God's.— 1  Cor.  6  :  20. 

The  expression  "  to  glorify  God,"  is  one 
that  is  very  frequently  used  ;  but  to  which, 
perhaps,  after  all,  there  are  not  many  per- 
sons who  attach  any  distinct  and  definite 
ideas.  It  is  unquestionably  a  phrase  of  ex- 
tensive import,  extending  to  the  whole  com- 
pass of  those  duties  which  devolve  on  us  as 
intelligent  and  accountable  creatures,  and, 
therefore,  should  be  rightly,  and  if  possible, 
thoroughly  understood. 

I.  What,  then,  is  the  meaning  of  the 
expression  "  to  glorify  God  ?"  This  shall  be 
our  first  subject  of  inquiry. 

God  is  said  to  glorify  himself  by  the  ex- 
hibition which  he  gives  to  his  intelligent 
creatures  of  his  perfections  in  the  works  of 
Creation,  of  Providence  and  of  Grace.  But 
our  present  inquiry  respects  the  conduct  by 


^     SERMON     SECOND.  45 

which  his  intelligent  creatures  are  said  to 
glorify  him.  And  how  can  creatures  glorify 
God  1  It  is  certainly  not  in  the  power  of 
any,  especially  of  short-sighted  and  sinful 
beings  of  yesterday,  to  add  any  thing  to  the 
essential  glory  of  the  Divine  character. 
Nothing  which  we  can  do,  or  omit  to  do, 
can  either  increase  or  diminish  the  honor 
and  enjoyment  of  the  eternal  God.  He  is 
entirely  and  necessarily  independent,  and 
whether  his  creatures  should  adore  or  blas- 
pheme, he  would  still  remain  the  all-glorious 
and  happy  God.  Glorious  in  the  posses- 
sion, and  happy  in  the  contemplation  of  his 
exhaustless  and  unchangeable  perfections. 
But  his  creatures  may,  and  do  add  to  the 
declarative  glory  of  God.  They  can  glorify 
him  in  their  humble  way  in  the  manifesta- 
tions which  they  give  of  his  perfections,  or, 
in  other  words,  in  the  reflections  which  they 
exhibit  of  the  moral  attributes  of  the  Deity, 
such  as  his  holiness,  his  justice,  his  good- 
ness, his  mercy,  and  his  truth.  And  this  is 
the  sense  in  which  Christians  are  exhorted 


4:€  SERMON     SECOND. 

in  the  text  to  glorify  God  in  their  bodies, 
and  in  their  spirits,  which  are  God's.  The 
consecration  of  themselves,  with  all  that 
they  are,  and  all  that  they  possess,  to  the 
service  of  the  Creator,  is  to  be  entire.  It 
includes  the  whole  powers  of  the  body,  and 
all  the  faculties  of  the  soul,  with  whatever 
other  talents  they  may  be  entrusted. 

II.  But  how,  and  in  what  ways,  can  in- 
telligent creatures  glorify  God  1  To  answer 
this  inquiry,  and  point  out  some  of  the 
principal  of  these  ways,  shall  be  our  next 
subject  of  attention. 

1.  In  the  first  place,  then,  we  observe 
that  intelligent  creatures  may  glorify  God, 
and  are  bound  to  do  so,  by  cordially  em- 
bracing that  system  of  truth  which  is  re- 
vealed in  the  Holy  Scriptures,  and  by  con- 
tending, with  resolution,  and  in  a  spirit  of 
meekness,  on  all  suitable  occasions,  for  the 
faith  once  delivered  to  the  saints. 

It  is  in  the  revelation  which  God  has 
given  of  himself  in  the  scriptures,  that  his 
glory  is  more  especially  manifested  to  his 


SERMON     SECOND.  47 

creatures.  Here  his  character  is  made 
known,  and  his  purposes,  as  far  as  necessary 
and  proper,  explained  in  their  true  light. 
Here  man  s  condition,  his  duty,  and  his  des- 
tiny are  also  exhibited ;  and,  therefore,  a 
cordial  submission  of  the  understanding  to 
the  instructions  and  dictates  of  this  revela- 
tion, must  necessarily  be  the  course  that  is 
suited  to  glorify  God.  No  other  religious 
system  than  that  which  is  contained  in  the 
Bible,  gives  any  true  representation  of  God. 
All  other  religious  systems  are  false.  But 
false  systems  of  religion  must  necessarily 
cast  dishonor  upon  God  ;  and  a  hearty  be- 
lief and  concurrence  in  the  true  one  only, 
can  either  please  or  glorify  him. 

By  rejecting  this  testimony  which  God 
has  given  of  himself,  according  to  the  repre- 
sentations of  the  inspired  writers  them- 
selves, we  make  him  a  liar ;  and  in  doing 
this,  there  can  be  no  doubt  that  we  do  all 
in  our  power  to  dishonor  him. 

False  systems  of  religion  represent  the 
character  of  God  differently  from  what  it 


48  SERMON     SECOND. 

really  is,  and  surely  it  cannot  be  possible 
that  he  can  be  glorified  by  any  imaginary 
or  mistaken  exhibitions  of  himself.  The 
exhibition  that  honors  him  must  be  con- 
formable to  truth. 

Some  persons  think,  or  say  they  think, 
that  God  may  be  represented  and  worship- 
ped under  the  form  of  sensible  images,  in  a 
manner  as  acceptable  to  him  as  any  other. 
But  the  scriptures  have  otherwise  decided 
on  this  point.  I  ain  the  Lord,  says  the  Holy 
One  :  that  is  my  name,  and  my  glory  ivill  I 
not  give  to  anotlier,  neither  my  f  raise  to  grav- 
en images.  It  was  the  sin  of  the  heathen, 
that  when  they  knew  God,  they  glorified 
him  not  as  God,  neither  were  thankful ;  but 
became  vain  in  their  imaginations,  and  their 
foolish  heart  was  darkened.  Professing 
themselves  to  be  wise,  they  became  fools  ; 
and  changed  the  glory  of  the  incorruptible 
God  unto  an  image  made  like  to  corrupti- 
ble man,  and  to  birds,  and  four-footed 
beasts,  and  creeping  things,  images  of  him- 
self w^hich  God  abhors.     All  false  concep- 


SERMON    SECOND.  49 

tlons  of  good,  and  all  denials  and  perversions 
of  his  truth,  lead  to  corruptions  in  practice, 
as  naturally  and  unavoidably  as  all  material 
substances  tend  to  one  common  centre  of 
gravitation ;  corruptions  in  practice  which 
offend  and  dishonor  the  Hidi  and  Holv 
One  ;  and,  consequently,  the  belief  of  the 
truth,  which  only  can  free  man  from  the 
dominion  of  iniquity,  is  that  which  can 
please  and  glorify  God. 

All  persons  of  deistical  principles  would 
do  well  to  remember  this  fact ;  their  creed 
is  a  denial  of  the  truth  of  God,  as  far  as 
their  practice  is  influenced  by  it ;  that  prac- 
tice is  corrupt,  and  as  far  as  they  proclaim 
it,  their  example  is  calculated  to  affront  and 
dishonor  God  :  while  his  people,  in  just  so 
far  as  they  are  brought  under  the  dominion 
of  the  truth,  are  the  epistles  o£  the  living 
God,  known  and  read  of  all  men,  to  whose 
inspection  their  conduct  is  submitted,  and 
which  redound  to  the  praise  and  glory  of 
Divine  grace.  To  embrace  this  truth,  and 
earnestly  to  contend  for  it,  therefore,  is  the 


50  SERMON     SECOND. 

duty  of  all  Christians ;  and  one,  from  the 
performance  of  which  they  must  not  and 
cannot  shrink. 

2.  In  the  second  place,  we  observe, 
that  men  glorify  God  by  resisting  their 
evil  propensities  and  passions.  Whenever 
the  truth  as  it  is  in  Jesus,  takes  a  deep  and 
effectual  hold  of  any  individual,  a  warfare 
immediately  commences  in  his  bosom,  and 
is  carried  on  from  that  moment  forward, 
against  all  that  is  forbidden  and  unholy 
within  him.  Between  the  law  of  his  mind 
and  the  law  of  his  members,  there  is  a  vio- 
lent and  ceaseless  struggle.  Two  opposing 
principles  are  contending  for  the  mastery. 
The  flesh  lusteth  against  the  spirit,  and  the 
spirit  against  the  flesh  ;  and  though  the  one 
may  sometimes  seem  to  obtain  the  victory, 
the  other,  after  an  apparent  discomfiture, 
will  rise  refreshed,  and  renew  the  combat. 
Faint,  yet  pursuing,  will  be  the  believer's 
motto,  and  though  often  compelled  to  ex- 
claim, O,  ivr etched  man  that  I  am,  who  shall 
deliver  me  from  the  body  of  this  death !  he 


SERMON    SECOND.  51 

will  be  enabled  to  add,  I  thank  God,  the 
victory  will  ultimately  be  secured  to  me, 
through  Jesus  Christ  our  Lord. 

The  evil  passions  w^hich  we  are  requir- 
ed to  resist,  are  anger,  wrath,  malice,  and 
the  like  ;  and  those  dispositions  which  we 
are  required  to  cultivate  in  their  stead,  are 
bowels  of  mercies,  kindness,  humbleness  of 
mind,  meekness,  long-sufFering,  forbearance 
and  forgiveness.  The  former,  which  in  the 
sacred  scriptures  are  denominated  the 
works  of  the  flesh,  evince  their  subject  to  be 
under  the  dominion  of  the  grand  adversa- 
ry ;  and  the  latter,  which  are  styled  the 
works  of  the  Spirit,  are  evidences  of  a  heart 
chastened  and  sanctified  by  the  grace  of 
God.  If  the  Christian  is  ever  angry,  he  is 
careful  not  to  let  the  sun  go  down  upon 
his  wrath.  If  others  discover  a  contentious 
temper,  he  aims  by  soft  words  to  allay  their 
resentments,  and  strives,  if  possible,  to  be  at 
peace.  A  spirit  of  revenge  is  at  the  far- 
thest possible  remove  from  the  Spirit  of 
Christ,    Dearly  beloved,  avenge  not  yourselves-^ 


52  SERMON     SECOND. 

but  rather  give  place  unto  wrath.  For,  it  is 
written,  vengeance  helongeth  unto  me,  I  will 
repay,  saith  the  Lord.  Recompense  to  no  man 
evil  for  evil.  Therefore,  if  thine  enemy  hun- 
ger, feed  him ;  if  he  thirst,  give  him  drink  ; 
for  in  so  doing,  thou  shalt  heap  coals  of  fire 
on  his  liead.  Be  not  overcome  of  evil,  hut 
overcome  evil  with  good.  This  is  the  way  in 
which  Christians  are  to  revenge  the  injuries 
that  are  done  to  them,  by  rendering  good  for 
evil;  and  there  are  few  minds  so  hardened, 
which  this  course  will  not  prove  effectual  in 
softening.  It  is  heaping  coals  of  fire  on 
their  heads ;  and  who  can  desire  a  greater 
triumph  over  his  bitterest  enemy,  than  to 
see  him  melted  into  ingenuous  contrition  \ 
This  is  the  conduct  that  glorifies  God.  But 
the  reverse,  which  is  to  bite  and  devour  one 
another,  is  the  course  which  is  taken  by  the 
children  of  disobedience  ;  who,  by  their  re- 
vengeful deeds,  dishonor  their  Creator. 

3.  Again,  God  is  glorified  by  a  cheerful 
submission  to  the  allotments  of  his  Provi- 
dence. 


SERMON     SECOND.  53 

Over  all  events  we  are  to  consider  him 
as  exercising  a  controlling  agency,  which  is 
the  result  of  perfect  wisdom  and  perfect 
righteousness.  That  he  numbers  the  very 
hairs  of  our  head,  and  that  not  a  sparrow 
falleth  to  the  ground  without  his  notice,  is  a 
reflection  that  should  excite  both  our  confi- 
dence and  our  rejoicing.  We  should  be 
happy  in  the  thought,  that  we  are  under 
the  government  of  so  great  and  so  good  a 
God.  And  if  we  are  so,  our  impressions  will 
manifest  themselves  in  practical  results,  that 
will  reflect  honor  upon  the  Infinite  Ruler  of 
the  Universe.  Considering  that  he  clothes 
the  grass  of  the  field,  which  to-day  is,  and 
to-morrow  is  cast  into  the  oven,  and  that 
he  arrays  in  glory,  surpassing  that  of  Solo- 
mon, the  lilies  of  the  valley,  we  shall  dis- 
miss all  distressing  apprehensions  about 
what  we  shall  eat,  and  what  we  shall  drink, 
and  wherewith  we  shall  be  clothed,  seeking 
first  his  kingdom  and  its  righteousness,  and 
satisfied  that  all  necessary  temporal  things/ 
will   be   bestowed   on   the  children  of  his 


54  SERMON    SECOND. 

grace.  If  prosperity  be  the  lot  which  he 
assigns  us,  it  will  be  our  study  to  render  to 
him  the  thanks  which  are  his  due,  taking 
care  continually  to  supplicate  his  favor  that 
we  be  not  unduly  exalted.  Or,  if,  on  the 
other  hand,  a  condition  less  desirable  to 
flesh  and  blood  shall  be  meted  out  as  our 
portion,  still  far  will  it  be  from  us  to  call  in 
question  the  wisdom  and  rectitude  of  the 
Divine  dispensations. 

If  he  shall  send  to  us  poverty  and  sick- 
ness, or  any  other  calamity,  instead  of  repin- 
ing, we  shall  exercise  the  comforting  and 
sustaining  assurance,  that  he  knows  infi- 
nitely better  than  we  do,  what  will  eventu- 
ally conduce  most  effectually  to  our  good  ; 
that  he  will  order  all  things  in  wisdom,  and 
cause  them  to  work  together  for  good  to 
them  that  love  him.  It  is  this  thought  that 
supports  and  satisfies  his  children  in  this 
imperfect  and  disordered  state,  where  they 
see  through  a  glass  darkly,  and  know  but  in 
part,  while  clouds  of  darkness  are  often 
round  about  the  Eternal  in  his  dispensations 


SERMON"    SECOND.  55 

towards  them.     They  hope  for  better  and 
brighter  days.     They  look  for  the  period 
to  arrive  when  these  mists  shall  be  dissipat- 
ed, when  every  thing  obscure  in  the  Divine 
conduct  shall  be  cleared  up,  and  when  they 
shall  know,  even  as  also  they  are  known. 
4.  Another  way  in  which  we  may  glo- 
rify God,  is  a  faithful  and  conscientious  dis- 
charge of  the  duties  which  belong  to  the 
particular  station  we  occupy  in  life.     He  is 
the  individual  who  glorifies  God  most,  that 
fills  the  station  which  Providence  has  as- 
signed him  the  best,  whether  that  station  be 
an  exalted  or  an  humble  one.     Under  an 
administration  so  extensive  and  diversified 
in  its  bearings  as  that  of  the  Almighty,  it  is 
wholly  impossible  for  short-sighted  and  err- 
ing mortals  to  tell  the  particular  capacity  or 
condition  in  which  it  will  contribute  most  to 
the  glory  of  God,  for  any  to  act.     Well  has 
the  poet  said 

"  Honor  and  shame  from  no  condition  rise  ; 
"  Act  well  your  part,  there  all  the  honor  lies." 

The   obscure    and    ilHterate    cottager, 


56  SERMON     SECOND. 

whose  single  aim  is  to  fulfil  the  grand  end 
of  his  being,  which  is  to  glorify  God,  when 
the  councils  of  eternity  shall  be  disclosed, 
may  be  found  to  have  occupied  a  place,  and 
to  have  accomplished  an  object  vastly  more 
important  than  many  who  have  sat  on  a 
throne  and  swayed  the  sceptre  of  empire. 
It  is  not  necessary  to  be  a  king,  or  to  be 
ranked  among  those  that  the  world  calls  the 
wise,  the  mighty  and  the  noble,  in  order  to 
be  in  a  situation  to  glorify  God.  Every  one 
is  in  this  situation  who  has  a  regard  to  this 
sublime  and  magnificent  object.  Are  you 
aged,  and  do  you  think  that  because  visited 
by  the  infirmities  of  years,  and  secluded 
from  taking  a  part  in  the  active  concerns  of 
life,  it  is  no  longer  in  your  power  to  do  any 
thing  for  the  glory  of  God  ]  Venerable 
friend,  let  me  tell  you,  you  are  mistaken. 
It  is  yet  in  your  power  to  glorify  God,  by 
the  exhibition  which  you  can  give  to  those 
around  you,  of  your  patience.  Yours  is  the 
privilege  of  speaking  to  the  rising  generation 
of  the  oroodness  of  God,  who  has  hitherto  led 


SERMON    SECOND.  57 

you,  and  preserved  you  ;  of  declaring  to  oth- 
ers the  supporting  influence  of  reHgion  when 
heart  and  flesh  are  faihno-  and  when  the 
objects  of  sense  can  afford  but  httle  or  no 
enjoyment :  and  especially  when  you  come 
to  die,  you  may  glorify  God  by  manifesting 
a  cheerful  resignation  to  his  will,  and  by 
discovering  a  hope  which  is  an  anchor  of 
the  soul,  sure  and  steadfast,  entering  into 
that  within  the  vail. 

In  the  various  relations  and  occupations 
of  life,  my  brethren,  we  may  all  glorify  God, 
if  our  dispositions  and  actions  are  influenced 
by  the  motives  presented  in  the  gospel. 
Parents  may  glorify  God  by  watching  over 
the  morals  of  their  children,  by  setting  be- 
fore them  a  pious  example,  and  bringing 
them  up  in  the  nurture  and  admonition  of 
the  Lord ;  children,  by  obeying  their  pa- 
rents, and  imitating  their  holy  example ; 
husbands,  by  loving  and  cherishing  their 
wives;  and  wives,  by  submitting  themselves 
to  their  husbands,  as  it  is  fit  in  the  Lord  ; 
masters,  by  a  kind  and  condescending  treat- 


58  SERMON     SECOND. 

ment  of  their  servants,  remembering  that 
they  have  also  a  Master  in  Heaven ;  and 
servants,  by  fideHty,  and  a  ready  submission 
to  the  reasonable  requirements  of  their 
masters. 

Our  several  occupations  in  life  (if  hon- 
est) and  we  should  engage  in  no  others,  are 
to  be  pursued  with  industry  and  diligence. 
If  husbandmen,  we  should  labor  that  our 
grounds  may  bring  forth  as  plentifully  as 
possible ;  no  matter  if  our  crops  are  so 
abundant  that  we  are  under  the  necessity 
of  pulling  down  our  barns  and  building 
greater.  It  was  not  the  sin  of  the  rich  man 
that  his  grounds  brought  forth  plentifully, 
but  his  sin  consisted  in  the  abuse  he  was 
about  to  commit  in  appropriating  their  pro- 
ductions to  his  own  selfish  and  sensual  gra- 
tification. But  when  the  husbandman  is 
blessed  in  his  basket  and  in  his  store,  when 
his  barns  are  filled  with  plenty,  and  his 
presses  burst  out  with  new  wine,  let  him 
remember  tliat  God  who  has  thus  prosper- 
ed the  work  of  his  hands,  and  devote  to  him 
the  first  fruits  of  his  increase. 


SERMON    SECOND.  59 


The  mechanic,  too,  may  assiduously  ap- 
ply himself  to  the  business  of  his  craft,  may 
manufacture  as  many  articles  that  are  use- 
ful in  society  as  possible,  and  dispose  of 
them  upon  as  advantageous  terms  as  honesty 
and  justice  will  permit.  By  industry  in  his 
calHng  he  may  glorify  God,  if  it  be  pursued 
with  integrity,  if  his  articles  shall  be  well 
manufactured,  shall  answer  to  the  recom- 
mendation which  he  gives  of  them,  and  shall 
be  disposed  of  at  a  fair  price.  But  when 
prospered  in  his  lawful  pursuits,  let  him  also 
remember  that  God  has  claims  upon  him  to 
which  he  must  not  be  inattentive.  We  have 
no  objections  to  persons  acting  upon  the 
principles  of  a  rigid  economy,  and  saving  as 
much  of  their  earnings  as  possible,  provid- 
ed a  portion  of  their  savings  be  devoted  to 
objects  of  charity  and  benevolence,  that  God 
in  all  things  may  be  glorified. 

5.  Finally,  once  more,  men  may  glorify 
God  by  rendering  obedience  to  the  com- 
mandments of  Christ,  and  by  exhibiting  in 
their   conduct  the    active    and  benevolent 


60  SERMON    SECOND. 

spirit  of  the  gospel.     The  commandments 
of  Christ  require  of  his  disciples  the  exer- 
cise of  every  gracious  disposition,  repent- 
ance, faith,  meekness,  humility,  self-denial, 
love  to  God   and   love   to  man.     They  re- 
quire that  these  dispositions  go  out  in  acts, 
and  exhibit  in   the  conduct,  the   active  and 
benevolent  spirit  of  the  gospel.      The  great 
design  of  the  gospel  is  to  make  men  benevo- 
lent,  and  simply   for   this   reason,  that  be- 
nevolence in  men  is  the  disposition  that  glo- 
rifies God.     The  very  essence  and  soul  of 
Christianity  are  expressed  in  this  one  word, 
hejievolence,    which  means    good    mill;  and 
just  in  proportion  to  the  degree  of  our  be- 
nevolence will  be   the  nearness  of  our  re- 
semblance to  Jesus  Christ,  and  an  approxi- 
mation to  the  perfection  of  our  Father  in 
Heaven,  who  causes  his  sun  to  shine  on  the 
evil   and   on   the  good,  and  sends  his  rain 
alike  upon  the  just  and  the  unjust. 

Hence,  at  the  nativity  of  our  Lord,  the 
angels  who  announced  his  advent  to  the 
shepherds   that  "  watched   their   flocks   by 


SERMON     SECOND.  61 

night,"  sang  glory  to  God  in  the  highest,  on 
earth  peace,  and  good  will  to  man.  From 
good  will,  or  what  is  the  same  thing,  be- 
nevolence to  man,  the  Savior  left  the  bosom 
of  the  Father,  and  to  produce  a  correspond- 
ing emotion  in  them,  he  came  down  to 
earth.  We  repeat  it,  it  is  a  good  will,  or 
benevolence  that  discovers  itself  in  acts  that 
the  gospel  requires. 

It  is  not  an  empty  and  inoperative  prin- 
ciple. It  does  not  content  itself  with  say- 
ing, "  Be  ye  warmed,  and  be  ye  filled,"  but 
it  stretches  forth  the  hand  for  the  relief  of 
human  suffering;  it  exercises  self-denial ;  it 
submits  to  privations ;  it  toils  to  promote  the 
happiness  of  others ;  it  is  liberal ;  it  parts 
with  its  possessions ;  it  gives.  This  is  be- 
nevolence. Therefore  glorify  God  in  your 
body,  and  in  your  spirit,  which  are  God's. 


8ERM0N  III. 

The  sinners  in  Zion  are  afraid ;  fearfulness  hath  surprised 
the  hypocrites.  Who  among  us  shall  dwell  with  the 
devouring  fire  ?  Who  among  us  shall  dwell  with  ever- 
lasting burnings? — Isaiah,  33  :  14. 

The  received  opinion  of  the  most  able 
expositors  of  Scripture  respecting  this  pas- 
sage has  been,  that  it  expresses  the  alarm 
that  was  experienced  by  the  impenitent  part 
of  the  Israelitish  nation  in  consequence  of 
judgments  of  heaven  w^hich  the  prophet  re- 
presented as  impending  over  them  on  ac- 
count of  their  manifold  and  aggravated  ini- 
quities. These  denunciations  of  the  prophet, 
though  primarily  intended  to  refer  to  judg- 
ments of  a  temporal  nature,  were  by  no 
means  designed  to  be  understood  as  re- 
stricted to  the  present  life,  but  were  meant 
to  be  extended  to  the  calamities  that  shall 
come  upon  the  wicked  in  the  future  world. 
In  this  sense  the  sinners  and  hypocrites  in 
Israel  understood  them;  and  conscious  that 


SERMON     THIRD.  63 

the  desolations  and  miseries  to  which  God, 
in  his  anger,  was  about  to  give  them  up, 
though  severe,  were  only  the  beginning  of 
a  more  intolerable  punishment  in  which 
they  were  likely  to  terminate  in  another 
state  of  existence,  they  are  represented  as 
agitated  with  fearful  forebodings,  and  as  ask- 
ing  with  deep  solicitude :  Who  among  us 
shall  dwell  with  the  devouring  fire  I  Who 
among  us  shall  dwell  with  everlasting  burn- 
inors  ?  If  God's  indio-nation  is  so  terrible,  as 
the  prophet  has  described  it  in  the  present, 
life,  (and  we  believe  the  denunciations  of  the 
man  of  God,)  what  will  it  be  in  the  world 
that  is  to  come  1  and  who  that  can  endure 
it  \  It  was  the  thought  of  future  misejy, 
therefore,  that  bore  with  a  weight  so  insup- 
portable upon  the  spirits  of  the  individuals 
who  gave  vent  to  their  apprehensions  in  the 
language  of  the  text ;  the  same  thought  that 
disturbed  the  minds  of  those  three  thou- 
sand of  whom  we  read  in  the  book  of  Acts, 
and  that  said  to  Peter  and  the  rest  of  the 
Apostles,  men  and  brethren,  what  shall  we 


64  SERMON    THIRD. 

do]  and  the  same  thought,  too,  that  occupied 
the  mind  of  the  trembhng  jailor  when  he 
fell  down  before  Paul  and  Silas,  and  said 
to  them,  Sirs,  what  must  I  do  to  be  saved  l 
to  be  saved  from  the  punishment  of  hell  I 
There  is  a  strong  and  instructive  principle 
in  the  heart  of  man  that  teaches  him  that 
there  is  a  hell,  a  place  of  future  punishment 
for  the  wicked.  But  there  are  many  in 
whom  this  principle  has  been  blunted,  if 
not  entirely  eradicated,  and  who  openly 
profess,  or  secretly  entertain,  doubts  on  this 
subject.  If  there  is  such  a  thing  as  future 
punishment,  some  pretend  not  to  know  what 
it  is.  Others  have  difficulties  about  the  pe- 
riod of  its  continuance.  A  third  class  ques- 
tion its  reality,  and  a  fourth  are  at  a  loss  to 
determine  the  characteristic  indications  of 
a  state  of  reprobation. 

To  meet  the  difficulties  and  objections  of 
these  several  classes  of  persons  on  the  points 
that  have  just  been  specified,  it  is  proposed 
in  what  remains  to  be  advanced  from  the 
passage  before  us,  to  consider,  1st,  the  nature 
and  2nd,  the  duration  of  future  punishment. 


SERMON     THIRD.  65 

I.     The   nature   of  future   punishment 
In  the  text  it  is  said  to  consist  of  fire  and  of 
burnings.      The   former    is   called   the   de- 
vouring fire.    Who  among  us  shall  dwell  with 
the  devouring  fire.     Analogous  to  these  are 
many   other   expressions  of  the  Scriptures. 
Take,  for  example,  the  following :  Tophet  is 
ordained  of  old,  yea,  for  the  king  it  is  pre- 
pared ;    he  hath  made  it  deep  and  large ; 
the  pile  thereof  is  fire  and  much  wood,  the 
breath  of  the  Lord,  like  a  stream  of  brim- 
stone, doth  kindle  it.     Then  shall  the  king- 
say  unto  them  on  his  left  hand — Depart  ye 
cursed  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels.     It  is  better  for  thee 
that  one  of  thy  m^embers  should  perish  than 
that  thy  whole  body  should  be  cast  into  hell 
fire.  Where  their  worm  dieth  not,  and  where 
their  fire  is  not  quenched.     But  the  fearful, 
and  unbelieving,  and  the   abominable,  and 
murderers,   and   whoremongers,  and  sorce- 
rers, and  idolaters,  and  all  liars,  shall  have 
their  part  in  the  lake  which  burneth  with  fire 
and  brimstone ;  which  is  the  second  death. 

4* 


66  SERMON     THIRD. 

Whether  these  expressions,  which  re- 
present the  punishment  of  hell  as  consisting 
of  fire,  are  to  be  interpreted  literally  or 
figuratively,  has  been  made  a  question  even 
by  those  who  believe  in  a  state  of  future 
misery.  Those  who  contend  for  a  figurative 
interpretation,  profess  themselves  to  be  at 
a  loss  to  comprehend  how  material  fire  can 
act  upon  the  spirit  in  its  disembodied  state, 
and  when  freed  from  those  corporeal  organs 
which  are  the  medium  of  our  perception  in 
the  present  life.  But  in  answer  to  this,  it 
may  be  replied,  that  the  element  of  fire, 
which  may  be  employed  as  the  instrument 
or  means  of  accomplishing  the  purposes  of 
Divine  vengeance,  may  have  different  pro- 
perties imparted  to  it  from  those  which  be- 
long to  the  same  element  with  which  we 
are  acquainted,  and  that  shall  be  possessed 
of  the  power  of  producing  in  the  immaterial 
or  spiritual  part  of  man  the  most  exquisite 
sensations  of  anguish.  It  is  by  no  means 
unreasonable  to  suppose  that  God,  in  the 
exercise  of  his  omniootence,  can  compose 


SERMON    THIRD.  67 

an  element,  resembling  in  most  of  its  pro- 
perties the  material  fire  with  which  we  are 
acquainted,  that  shall  ojDerate  as  a  fit  agent 
in  the  execution  of  his  wrath  upon  the  souls 
of  the  wicked.  If  he  choose  he  might  com- 
municate  to  the  wind  or  the  water  an 
adaptedness  to  the  accomplishment  of  his 
designs,  and  make  them  the  swift  ministers 
of  his  wrath. 

It  is  folly  to  imagine  that  God  has  so 
constructed  the  soul  of  man  as  to  put  it,  if 
I  may  so  express  it,  beyond  the  reach  of  his 
justice,  and  so  as  to  render  it  impossible  for 
him  to  bring  any  material  agents  to  act  upon 
it.  Beyond  all  question,  material  fire  can 
act  upon  our  immaterial  nature  through  the 
medium  of  the  bodily  organs  in  the  present 
state  ;  and  who  will  pretend  to  affirm  that 
God  cannot  act  by  the  same  agent  directly, 
as  well  as  indirectly  upon  the  soul  of  man, 
even  without  the  intervention  of  a  corporeal 
nature  1 

Whether,  therefore,  we  consider  that 
the  expressions  under  consideration  are  to 


68  SERMON     THIRD. 

be  interpreted  literally  or  figuratively^ 
makes  but  little  if  any  difference.  If  we 
understood  them  figuratively,  the  language 
is  drawn  from  objects  the  most  terrible  of 
any  with  which  we  are  acquainted  in  na- 
ture ;  and  unless  the  punishment  of  hell 
were  in  reality  intolerable,  beyond  any  thing 
of  what  we  can  form  a  conception,  the  Al- 
mighty, in  speaking  of  them,  would  not 
have  selected  those  terms  which  convey  to 
our  minds  the  most  lively  and  forcible  ideas 
that  we  can  possibly  form  of  them.  What 
can  produce  more  excruciating  sufferings 
than  fire  when  applied  to  the  human  body? 
Or  what  can  be  more  dreadful  when  added 
to  this,  than  the  gnawings  of  a  worm  that 
never  dies  ? 

It  is  no  matter,  therefore,  whether  the 
punishments  of  the  wicked  literally  consist 
of  fire  or  not;  this  much  is  certain,  that 
whatever  they  may  be,  they  will  be  indes- 
cribably and  inconceivably  awful.  And  as 
of  the  happiness  of  the  righteous,  it  is  said, 
that  eye  hath  not  seen,  nor  ear  heard,  nei- 


SERMON    THIRD.  69 

ther  hath  it  entered  into  the  heart  of  man  to 
conceive  the  things  which  God  hath  pre- 
pared for  them  that  love  him,  so  it  may  be 
said  of  the  miseries  of  them  that  disobey 
him.  No  imagination,  in  either  case,  can 
come  up  to  the  reality.  God's  anger,  when 
once  it  is  kindled,  is  itself  a  fire  that  shall 
burn  to  the  lowest  hell.  Banishment  from 
his  presence  and  from  the  glory  of  his  pow- 
er, is  alone  a  hell  that  will  be  hot  enough. 
To  see  the  blessed  angels,  and  Abraham 
and  Isaac  and  Jacob,  and  all  the  redeemed 
in  the  kingdom  of  God,  while  themselves 
are  thrust  out,  will  be  anguish  enough  for 
the  wicked;  yes,  it  will  be  the  exclusion 
from  the  society  and  joys  of  heaven,  that 
will  form  one  of  the  bitterest  ingredients  in 
the  cup  of  their  wo.  This,  without  any 
thing  else,  will  be  enough  to  produce  the 
weeping  and  wailing  and  gnashing  of  teeth, 
which  are  represented  as  the  attendants  on 
their  hopeless  condition  in  the  regions  of 
despair.  Leave  men,  too,  as  they  will  be 
left  in  the  place  of  future  punishment,  to  the 


70  SERMON    THIRD. 

unbridled  dominion  of  their  own  evil  pas- 
sions, to  give  vent  to  their  resentments 
against  one  another,  to  utter  their  horrid 
blasphemies  against  the  God  of  heaven, 
while  they  gnaw  their  tongues  with  rage,  to 
be  visited  with  the  ceaseless  lascerations  of 
an  accusing  conscience,  to  become  the  prey 
of  remorse  and  to  reproach  themselves  for 
their  folly  in  losing  a  seat  in  the  mansions 
of  the  blessed,  and  procuring  for  themselves 
their  own  outcast  and  wretched  condition ; 
to  leave  men  to  an  experience  of  all  this, 
will  be  a  hell  that  will  be  dreadful  enough 
without  the  addition  of  material  fire.  Yes, 
my  friends,  the  impenitent  may  think  but 
lightly  of  the  happiness  of  heaven  now,  but 
they  will  think  more  of  it  at  a  future  day, 
when,  looking  across  the  great  and  impass- 
able gulph  that  separates  them  from  the  re- 
deemed, they  shall  descry  Abraham,  and 
Lazarus  in  his  bosom ;  when  they  shall  be- 
hold the  saints  arrayed  in  robes  of  white, 
with  crowns  of  gold  upon  their  heads,  and 
palms  of  victory  in  their  hands,  and   see 


SERMON    THIRD.  71 

them  smile,  and  hear  them  sing ;  envy  and 
raofe  will  then  fill  their  hearts,  and  imavail- 
ing  curses  will  employ  their  tongues.  At  a 
distance  from  them  will  be  happiness  and 
joy ;  around  and  in  them  will  be  wretched- 
ness and  grief. 

The  feelings  of  envy  and  revenge  will 
make  a  hell  in  any  breast.  And  as  it  is 
said  of  the  righteous,  that  "  the  kingdom  of 
God  is  within  them,"  so  it  may  be  said  of  the 
wicked,  that  the  torments  of  hell  are  within 
them.  This  is  true  of  wicked  men  in  the 
present  life,  and  just  in  proportion  to  the 
dominion  of  these  and  other  evil  passions 
will  be  the  extent  of  their  miseries  both 
here  and  hereafter.  A  revengeful  man  was 
never  yet  a  happy  man,  and  remaining  so, 
he  never  can  be.  But  if  these  malignant 
passions  are  subversive  of  enjoyment  now, 
while  they  are  kept  in  some  degree  under 
restraint,  what,  may  we  reasonably  con- 
clude, will  be  their  operation  when  they 
shall  be  permitted  to  rage  without  control^? 


72  SERMON    THIRD. 

If  these  things  be  done  in  the  green  tree, 
what  shall  be  clone  in  the  dry  1 

We  see  then,  my  brethren,  if  these  ob- 
servations are  correct,  the  propriety  of  that 
doctrine  on  which  the  Savior  so  particularly 
insisted :  a  doctrine,  the  experience  of  which 
is  absolutely  necessary,  in  order  that  sinful 
men  may  be  fitted  to  relish  the  enjoyments 
of  the  heavenly  world.  "Verily,  verily  I  say 
unto  you,  except  a  man  be  born  again  he 
cannot  see  the  kingdom  of  God.  Marvel 
not  that  I  said  unto  thee,  ye  must  be  born 
again."  The  evil  propensities  of  depraved 
men  must  be  subdued  before  they  can  be- 
come meet  to  be  partakers  of  the  heavenly 
inheritance.  To  go  to  heaven  in  the  unre- 
newed estate,  would  be  to  carry  with  them 
a  hell  in  their  own  bosoms.  I  mean  not  by 
these  remarks,  to  insinuate  that  the  only 
punishment  which  bad  men  will  experience 
in  the  future  world,  will  grow  out  of  the 
state  and  exercises  of  their  own  feelings.  In 
addition  to  these  there  can  be  no  doubt 
that  the  power  of  the  Almighty  will  be  ex- 


SERMON     THIRD.  IS 

erted  in  the  infliction  of  an  outward  and 
positive  chastisement.  God,  it  is  said  in 
the  Scriptures,  shall  rain  upon  the  wicked 
fire  and  brimstone^  and  an  horrible  tem- 
pest. This,  it  is  statedy  shall  be  the  portion 
of  their  cup.  Other  passages  might  be  ad- 
duced  in  abundance,  of  a  similar  import. 
But  it  is  unnecessary  to  dwell  any  longer 
on  this  topic.  Do  we,  my  friends,  believe 
that  there  is  a  place  of  awful  punishment  for 
the  wicked  I  That  there  is  a  hell  of  de- 
vouring fire  and  everlasting  burnings?  A 
hell  where  God  shows  himself  a  consuming 
fire  to  the  wicked,  and  where  he  will  ren- 
der to  each  of  them  that  obey  not  the  truth, 
but  obey  unrighteousness,  indignation  and 
wrath,  tribulation  and  anguish,  upon  every 
soul  of  man  that  doeth  evil.  And  do  we 
believe  that  by  nature  we  are  deserving  of 
this  punishment  that  has  been  so  freely  re- 
presented in  this  discourse,  and  that  unless 
we  repent  we  must  perish  and  experience 
it  ]  May  God,  then,  help  us  to  cry  earnestly 
to  him  for  mercy  1     May  the  sinners  in  Zion 


V4  SERMON     tHiiRDi 

be  afraid.  May  fearfulness  surprise  the 
hypocrite ;  and  may  each  of  them  ask, 
"  Who  among  us  shall  dwell  with  the  de- 
vourinor  fire'?  Who  amonor  us  shall  dwell 
with  everlasting  burnino^s  V 

Thanks  be  to  God  that  a  Deliverer  has 
been  provided,  and  that  salvation  through 
him  is  now  freely  offered  to  the  very  chief 
of  sinners.  He  can  now  be  just,  and  the 
justifier  of  him  which  believeth  in  Jesus. 
He  willeth  not  the  death  of  the  sinner.  He 
says  to  all,  "  Ho !  every  one  that  thirsteth, 
come  ve  to  the  waters,  and  he  that  hath  no 
money  ;  come  ye,  buy  and  eat — yea,  come 
buy  wine  and  milk,  without  money,  and 
without  price.  Look  unto  me,  and  be  ye 
saved  all  the  ends  of  the  earth,  for  I  am 
God,  and  there  is  none  else." 

n.  In  the  second  place,  it  was  proposed 
to  consider  the  duration  of  future  jmiiisli- 
ment.  This  is  represented  in  the  Scriptures 
as  absolutely  endless,  in  language  as  plain 
and  express  as  could  possibly  be  used. 
Who  among  us,  it  is  asked  in  the  text,  shall 


SERMON    THIRD.  70 

dwell  with  the  devouring  fire  ?  Who  among 
us  shall  dwell  with  everlasting  burnings'! 
Depart,  ye  cursed,  into  everlasting  fire  ;  and 
these  shall  go  away  into  everlasting  punish- 
ment. -  Some  shall  awake  to  everlasting  life, 
and  some  to  shame  and  everlasting  con- 
tempt. It  is  better  for  thee  to  enter  into 
life  halt  or  maimed,  than  having  two  hands 
or  two  feet,  to  be  cast  into  everlastinor  firer 
They  shall  be  punished  with  everlasting- 
destruction  from  the  presence  of  the  Lord, 
and  from  the  glory  of  his  power.  The  in- 
habitants of  Gomorrah  are  set  forth  for  an 
example,  suffering  the  vengeance  of  eternal 
fire.  These  are  w^andering  stars,  to  whom 
is  reserved  the  blackness  of  darkness  for 
ever.  And  the  smoke  of  their  torment 
ascendeth  up  for  ever  and  ever. 

To  evade  the  force  of  these  passages, 
the  opposers  of  the  doctrine  of  endless  pun- 
ishment affirm,  that  the  terms  evei'lasting 
and  for  ever,  as  they  occur  in  the  Scrip- 
tures, are  sometimes  applied  to  objects 
which  are   known  to  have   only  a  limited 


76  SERMON     THIRD. 

duration,  as  the  hills  and  the  legal  covenant 
which  God  established  with  his  people,  the 
former  of  which  are  to  be  burned  up,  and 
the  latter  of  which  was  abolished  by  the  in- 
troduction of  the  Christian  dispensation. 
But  in  answer  to  this  objection  it  is  suffi- 
cient to  reply,  that  the  words  in  question,  in 
one  case  are  used  in  an  improper  sense,  and 
are  known  to  be  limited  in  their  siornifica- 
tion  by  the  very  nature  of  the  subjects  to 
which  they  are  applied ;  while  in  the  other 
case  they  are  used  in  their  legitimate  and 
proper  sense,  and  are  to  be  understood 
without  limitation,  because  the  subjects  to 
which  they  are  applied  are  capable  of  an 
endless  duration.  When  we  speak  of  the 
everlasting  hills,  every  one  acquainted  with 
the  truths  of  revelation,  can  readily  com- 
prehend the  import  of  the  declaration.  The 
hills  are  to  continue  for  a  long  season,  but 
not,  strictly  speaking,  for  ever.  And  when 
we  speak  too  of  the  everlasting  God,  the 
import  of  the  expression  is  no  less  intelligi- 
ble.   The  term  is  applied  to  a  Being  whose 


SERMOX     THIRD.  77 

nature  is  capable  of  an  endless  existence, 
and  therefore,  is  to  be  understood  in  its 
true  and  proper  sense  without  any  limi- 
tation. 

It  is  not  denied  that  the  soul  of  man  is 
capable  of  an  endless  existence,  and  that  a 
promise  is  made  in  the  Scriptures  of  ever- 
lasting happiness  to  the  righteous.  But  if 
the  soul  of  man  is  capable  of  everlasting 
happiness,  it  is  in  like  manner  capable  of 
everlasting  punishment.  And  accordingly, 
as  the  same  term  is  employed  in  the  Scrip- 
tures to  express  the  one,  that  is  used  to  ex- 
press the  other,  it  must  follow  that  the  du- 
ration of  misery  threatened  to  the  wicked 
must  be  commensurate  with  the  happiness 
that  is  promised  to  the  righteous.  There  is 
just  as  good  reason  for  limiting  the  expres- 
sions everlasting,  eternal,  and  for  ever,  when 
applied  to  the  one  as  when  applied  to  the 
other. 

There  are  two  ideas  that  are  entertain- 
ed by  the  opposers  of  the  doctrine  of  end- 
less  punishment,  which  it   may   be  well  in 


78  SERMON     THIRD. 

this  place  to  notice,  and  afterwards  we  will 
attend  to  some  other  objections  which  are 
commonly  made  by  the  same  individuals  to 
the  sentiment  which  we  are  endeavorincr  to 
establish. 

The  first  of  these  ideas  is,  that  the  pun- 
ishments of  the  wicked'  are  limited  to  the 
present  life.  Individuals  who  adopt  this 
opinion  will  tell  us  that  they  believe  in  fu- 
ture punishment,  but  by  future  punishment 
they  mean  only  that  which  is  subsequent  to 
the  commission  of  the  offence  which  occa- 
sioned it,  and  which  is  confined  to  the  pre- 
sent world.  Press  them  with  the  diflficul- 
ties  that  lie  in  the  way  of  this  absurd  and 
singular  belief,  and  remind  them  how  dis- 
proportionate appear  to  us  to  be  the  re- 
wards that  are  meted  out  to  offenders  here 
— the  more  flagrant  of  them  being  some- 
times permitted  to  live  in  prosperity,  and  to 
be  exempted  from  the  pressure  of  heavy 
calamities,  while  others,  comparatively  in- 
nocent, are  doomed  to  experience  a  much 
larger   amount  of  suffering,  and   they   will 


SERMON     THIRD.  79 

reply  to  you,  it  is  impossible  to  judge  of  the 
feelings  of  men  from  their  outward  condr- 
tion.  For  aught  we  can  tell,  those  that  ap- 
pear to  be  happy,  may  be  tortured  with  an 
internal  anguish,  and  at  last,  at  the  moment 
of  giving  up  the  ghost,  their  sufferings  may 
be  so  intense  as  in  an  instant  to  exceed  the 
whole  amount  of  misery  that  we  supposed 
had  been  undergone  by  the  individuals  that 
were  heard  to  complain  during  the  course 
of  a  long  life.  To  demolish,  however,  a 
theory  so  obviously  in  the  face  of  reason 
and  of  facts,  it  is  only  necessary  to  recur  to 
the  declarations  of  holy  men  who  have 
spoken  as  they  were  moved  by  the  Holy 
Ghost.  "  I  was  emious,"  says  Asa2:>h,  "  at 
the  foolish,  when  I  saw  the  prosperity  of  the 
wicked.  For  there  are  no  bands  in  their 
death ;  but  their  strength  is  firm.  They 
are  not  in  trouble  as  other  men ;  neither 
are  they  plagued  like  other  men.  Their 
eyes  stand  out  with  fatness,  and  they  have 
more  than  heart  could  wish."  Therefore, 
his  people   return  hither ;  and  waters  of  a 


80  SERMON    THIRD. 

full  cup  are  wrung  out  to  them.  Behold 
these  are  the  ungodly  who  prosper  in  the 
world.  They  increase  in  riches.  "  Verily, 
I  have  cleansed  my  heart  in  vain  and  wash- 
ed my  hands  in  innocency.  For  all  the 
day  long  have  I  been  plagued,  and  chasten- 
ed every  morning."  And  to  the  same  pur- 
pose is  the  language  of  Job.  "Wherefore," 
says  he,  "  do  the  wicked  live,  become  old, 
yea,  are  mighty  in  power  ?  They  send 
forth  their  little  ones  like  a  flock,  and  their 
children  dance.  They  take  the  timbrel 
and  harp,  and  rejoice  at  the  sound  of  the 
organ.  They  spend  their  days  in  wealth, 
and  in  a  moment  go  down  to  the  grave. 

According,  then,  to  the  declarations  of 
the  Psalmist  and  Job,  the  wicked  do  not 
suffer  in  proportion  to  their  offences  in  the 
present  life.  Nor  are  we  deceived  b}^  the 
appearances  of  prosperity  by  which  their 
condition  seems  to  be  distinguished.  They 
have  no  secret  or  internal  anguish  that  is  so 
much  more  intense  than  that  of  other  men. 
In  life  their  eyes   stand    out   with  fatness. 


SERMON     THIRD.  81 

They  have  more  than  heart  could  wish,  and 
spend  their  days  in  merriment  and  wealth; 
and  in  their  death,  at  the  moment  of  their 
dissolution,  thev  have  no  bands.  In  a  mo- 
ment  they  go  down  to  the  grave,  and  expire 
as  quietly  and  pleasantly  as  the  lamp  dies 
away  in  its  socket.  If  they  have  more  pangs 
than  other  men,  they  must  consequently  ex- 
perience them  in  another  world. 

The  other  idea  which  is  entertained  by 
the  o^iposers  of  the  doctrine  of  endless  pun- 
ishment, and  which  was  to  be  noticed,  is,  that 
the  wricked  will  undergo  a  season  of  purifi- 
cation in  the  future  world,  and  after  suffer- 
ing a  longer  or  shorter  period,  on  account 
of  their  sins,  w^ill  be  liberated  from  their 
torments  and  restored  to  the  image  and  fa- 
vor of  God.  The  opinion  of  these  persons 
is,  that  by  the  influence  of  the  flames  of  hell 
upon  the  souls  of  the  wicked,  they  will 
undergo  a  purifying  process,  and  that  their 
corruptions  will  escape  in  some  such  way 
as  the  dross  is  separated  from  the  precious 
metal  by  passing  through  the  refiner's  fire. 


,82  SERMON     THIRD. 

Now,  that  the  Scriptures  afford  no  coun- 
tenance whatever  to  this  singular  opinion  is 
manifest.  They  give  no  intimations  that  the " 
miseries  of  the  wicked  will  ever  be  termi- 
nated. They  tell  us  that  their  worm  dieth 
not,  and  their  hre  is  not  quenched,  that 
they  have  their  portion  in  this  life,  and  that 
their  end  is  to  be  burned,  that  they  shall  be 
destroyed  and  that  without  remedy ;  and 
that  they  shall  be  cast  into  prison,  from 
v/hence  they  shall  by  no  means  come  out 
till  they  have  paid  the  uttermost  farthing. 

To  suppose  that  the  flames  of  hell  can 
purify  the  soul  from  its  pollution  is  to  attri- 
bute to  them  an  efficacy  superior  to  the 
blood  of  Christ  and  the  operations  of  the 
Holy  Spirit,  which  are  the  means  or  agents 
that  God  has  appointed  to  cleanse  sinful  men 
from  their  impurities,  and  prepare  them  for 
his  presence.  And  therefore,  if  any  of  the 
human  race  are  fitted  for  heaven  in  con- 
sequence of  their  enduring  the  flames  of 
hell,  another  song  must  be  put  into  their 
mouth  than  that  which  is  said  to  be  sung  by 


SERMON    THIRD.  83 

the  redeemed.  Instead  of  saying,  ''unto  Him 
that  loved  us,  and  washed  us  from  our  sins 
in  his  own  blood,  and  hath  made  us  kings 
and  priests  unto  God,  and  his  Father:  to 
him  be  glory  and  dominion  for  ever  and  ever. 
Amen."  The  only  language  that  would  be 
more  appropriate  in  their  lips  w^ould  be, 
Not  unto  Jesus  that  loved  sinners,  but  unto 
the  flames  of  hell,  are  w^e  indebted  for  our 
salvation,  and  therefore  unto  them  be  all 
the  glory.  This  would  make  strange  dis- 
cord in  heaven,  for  some  to  be  ascribing 
their  salvation  to  Jesus,  and  some  to  the 
torments  of  hell.  Nothing,  it  seems  to  me, 
can  be  more  unreasonable  or  unscriptural 
than  to  imagine  that  the  experience  of 
hell's  torments  will  have  a  softening  and 
renovating  influence  upon  the  dispositions 
iand  character  of  men.  The  reverse  is  un- 
doubtedly the  fact,  and  how  is  the  guilty 
wretch  by  receiving  in  his  suflerings  only 
the  recompense  that  is  meet,  and  who,  under 
every  stroke  that  God  lays  upon  him,  is  con- 
tinually  adding   to  his  former  amount   of 


84  SERMOX     THIRD. 

transgression  by  disobeying  and  blasphem- 
ing his  maker,  how  is  this  gnilty  wretch  to 
become  possessed  of  a  fund  of  merit  that 
shall  entitle  him  to  the  happiness  of  heaven  ? 
He  was  guilty  before  he  went  to  the  place 
of  despair,  and  while  there  his  guilt  is  con- 
stantly accumulating :  and  consequently  the 
longer  he  remains  in  hell  the  more  richly 
he  will  deserve  the  chastisements  that  are 
bestowed  in  that  dark  abode. 

One  or  two  objections  that  are  made  by 
the  opposers  of  the  doctrine  of  endless  pun- 
ishment, and  w^hich  ^ve  engaged  to  notice, 
will  now  be  attended  to.  It  is  said  that  a 
punishment  which  is  endless  is  dispropor- 
tionate, when  inflicted  for  an  offence  that 
is  finite,  a  sin  that  is  committed  in  time,  and 
in  a  moment,  is  threatened  with  an  eternity 
of  suffering.  And  how  does  this  comport 
with  the  justice  of  God  1  This  inquiry  may 
be  answered  by  proposing  another?  The 
murderer  in  the  heat  of  his  passion  sheds 
the  blood  of  a  fellow  creature.  The  crime 
occupies  but  a  moment  in  the  commission, 


.SERMON     THIRD.  8J 

but  is  punished  by  a  long  season  of  impri- 
sonment, and  eventually  terminates  in  his 
execution.     And  how  does  this  punishment 
comport  with  the  justice  of  the  civil  law  ? 
Another  is  oi.iiltv  of  the  crime  of  treason. 
A  short  time  only  is  taken  ujj  in  the  com- 
mission of  the  offence.    But  the  confiscation 
of  property,  the  attainder  of  connexions,  to 
gether  with  banishment,  or  the  loss  of  life, 
are    the    consequences    which   follow,    and 
which  are  deeply  felt  through  a  succession 
of  years  and  ages.     Behold,  how  great  a 
matter  a  little  fire  kindleth  !     A  sin  is  soon 
committed  which  will  require  an  eternity 
to  expiate.      This  brings  us  to  consider  an- 
other objection  which  is  sometimes  made 
by  the  opposers  of  the  doctrine  of  endless 
punishment.     They  will  tell  us  that  there 
is  nothing  in  sin  that  merits  such  an  awful 
display  of  Divine  justice,  and  that  obedience 
to  the  government  of  God  might  be  as  effec- 
tually secured  by  proposing  sanctions  of  a 
less  tremendous  character.    This  sentiment, 
it  will  be  perceived,  is  the  verdict  of  a  party 


86  SERMON    THIRD. 

concerned  in  its  own  favor,  and  consequent- 
ly is  entitled  to  no  weight.  Self-interested 
sinners  have  no  right  to  sit  in  j  udgment  on 
their  own  conduct,  and  pronounce  their 
own  acquittal.  Sin  has  prejudiced  and 
blinded  them :  and  therefore  they  are 
wholly  incapable  of  telling  what  are  its 
deserts.  God  is  both  wiser  and  more  imx- 
partial  than  themselves.  His  decisions  are 
according  to  righteousness,  and  they  will 
stand.  His  views  of  sin  are  verv  different 
from  those  of  short-sighted  and  depraved 
mortals.  He  sees  it  in  its  true  light,  and 
stripped  of  all  its  false  coverings,  and  has 
told  us  that  it  is  that  abominable  thing  which 
his  soul  hateth,  and  which  if  not  forsaken 
and  deplored  by  a  timely  repentance,  he  is 
determined  to  visit  with  his  everlasting 
displeasure.  Let  God  be  true  and  every 
man  a  liar. 

Respecting  the  pretended  sufficiency  of 
sanctions  less  tremendous  in  their  character 
than  those  he  has  seen  fit  to  impose  in  order 
to  secure  the  obedience  of  his  creatures,  it 


SERMON     THIRD.  ST 

is  enough  to  reply,  that  he  has  thought  dif- 
ferently.    But  more  than  this  can  be  said 
in  vindication  of  the  course  which  he  has 
taken  on  this  subject.    The  fact  is  notorious 
and  undeniable,  that  many  who  profess  to 
believe  in  the  reality  of  endless  punishment, 
are  not  deterred  by  their  belief  from  the 
wilful  and  habitual  commission  of  sin.    And 
if  a  belief  in  the  tremendous  sanctions  of 
eternal  death,  with  wdiich  the  law  of  God 
is  invested,  is  too  faint  to  secure  the  desired 
obedience,  with  what  propriety  then  can  it 
be  affirmed,  that  sanctions  less  tremendous 
would  answer  the  purpose  1     If  the  greater 
fail  of  the  desired  eilect,  it  is  certainly  ab- 
surd to  suppose  that  the  less  will  produce  it. 
What  an  invincible  propensity  there  is 
to  sin,   in  the   human  heart,  my  brethren, 
when  all  the  terrors  of  the  second  death  will 
not  deter  men  from  its  commission.     And 
what  a  dreadful   evil  must  sin   be   which 
draws  down  the  wrath  of  the  Almighty  so 
heavily  upon  those  who  are  the  subjects  of 
it !     It  is  sin  that  has  kindled  the  anger  of 


88  SERMON     THIRD. 

God,  and  lighted  up  the  flames  of  hell.  It 
was  sin  that  drove  the  angels  from  heaven, 
and  man  from  Paradise.  It  was  sin  that 
opened  the  windows  of  heaven,  that  broke 
up  the  fountains  of  the  great  deep,  and  de- 
luged the  old  world.  It  was  sin  that  pro- 
duced the  gusting  of  that  terrible  tempest 
of  fire  and  brimstone  that  was  rained  u^^on 
Sodom  and  Gomorrah.  It  is  sin  that  now 
fills  the  earth  with  so  many  marks  of  the 
Divine  displeasure.  It  was  sin  that  occasioned 
the  agony  of  the  Son  of  God  when  he  sweat 
as  it  were  great  drops  of  blood  falling  down 
to  the  ground,  and  it  is  sin  that  produces, 
and  that  through  eternity  will  continue  to 
fan  the  flames  that  consume  those  miserable 
rebels  against  God,  the  smoke  of  whose  tor- 
ment ascendeth  up  for  eve?'  and  ever. 

How  blessed,  then,  is  the  portion  of  the 
saints  to  whom  the  Lord  imputeth  not  ini- 
quity, but  whose  transgression  is  forgiven, 
and  whose  sin  is  covered  !  Happy  are  they 
who  have  fled  for  refuge  to  lay  hold  upon 
the   hope   set  before  us :  who  are  washed 


SERMON     THIRD.  S9 

and  justified  and  sanctified  in  the  name  of 
the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 
May  this,  my  brethren,  be  onr  happy  lot ;  and 
while  it  is  an  accepted  time  and  a  day  of 
salvation,  may  we  look  to  Jesus  with  gra- 
titude and  joyfuhiess  as  our  only  Deliverer. 
If  any  among  us  shall  turn  away  from  him 
that  now  speaketh  from  earth,  much  more 
shall  they  not  escape  if  they  turn  away  from 
him  that  speaketh  from  heaven;  if  by  our 
rejection  of  him  his  wrath  shall  once  be 
kindled  but  a  little  aoainst  us,  and  He  that 
hath  the  key  of  David,  and  openeth  and  no 
man  shutteth,  and  shutteth  and  no  man 
openeth,  shall  turn  it  upon  us,  we  are  lost 
and  undone  for  ever.  They  that  trust  in 
their  wealth,  and  boast  themselves  in  the 
multitude  of  their  riches ;  none  of  tliem  can 
by  any  means  redeem  his  brother,  nor  give 
to  God  a  ransom  for  him. 


5* 


SERMON  IV. 

Wherefore  he  is  able  also  to  save  them  to    the  uttermost 
that  come  unto  God  by  him. — Heh.  7  :  25. 

The  qualifications  of  Jesus  Christ,  as  the 
Savior  of  lost  men,  is  a  theme  on  which  the 
writers  of  the  New  Testament,  and  espe- 
cially the  Apostle  Paul,  delight  to  expa- 
tiate. 

The  main  object  of  this  Apostle  in  the 
Epistle  before  us,  is  to  exhibit  the  perfec- 
tions of  the  Savior,  which  he  does  by  show- 
ing his  superiority  to  the  angels,  and  also  to 
the  Jewish  High  Priests,  who  were  of  the 
order  of  Aaron.  The  former,  he  observes, 
w^hen  his  first  begotten  of  the  Father  was 
brought  into  the  w^orld,  were  commanded 
to  worship  him ;  and  the  latter,  the  venera- 
ted individuals  who  were  invested  with 
sacerdotal  honors  under  the  Levitical  econo- 
my (an  economy  which  the  Israelites  sup- 
posed was  to  be  of  perpetual  duration)  he 


SERMON     FOURTH.  91 

teaches,  were  mortal  and  sinful  men.  But 
Jesus  Christ,  on  the  other  hand,  he  observes, 
hath  an  wicliangedble  priestliood;  a  priest- 
hood which  is  not  to  be  affected,  as  was 
the  Levitical,  by  the  ravages  of  death,  or 
that  is  subject  to  succession,  or  liable  to  pass 
into  other  hands  ;  for,  says  he,  he  ever  liveth, 
and  therefore  can  have  no  successor — is 
Jwly,  harmless,  undejiled,  separate  from  sinners, 
and  made  higher  than  the  heavens  ;  and  need- 
eth  not  daily,  as  those  High  Priests,  (tlmt 
constituted  the  order  of  Aaron,)  to  offer  up 
sacrifice,  first  for  his  own  sins,  and  then  for 
the  peoples  :  for  this  he  did  once,  when  he 
offered  up  himself 

The  Lord  Jesus  Christ  had  no  personal 
sin  for  which  to  atone.  The  offering  that 
he  made  by  the  one  sacrifice  of  himself  was 
complete  ;  and  inasmuch  as  he  was  possess- 
ed of  a  nature  so  exalted,  his  atonement 
was  infinite  in  value,  and  needed  nothing 
additional  to  contribute  to  its  efficacy. 

Indeed  it  could  admit  of  nothing  of  this 
nature,  and  therefore,  the  Apostle  proposes 


92  SERMON     FOURTH. 

him  to  the  acceptance  of  guilty  men,  in  his 
freeness,  in  his  fulness,  and  in  his  all-suffi- 
ciency. Wherefore  he  is  able  also  to  save  them 
to  the  uttermost  that  come  unto  God  hy  him. 
In  this  passage  three  things  present 
themselves  particularly  to  our  notice. 

I.  In  the  first  place,  what  is  meant  by 
coming  to  God  by  Jesus  Christ  ? 

II.  Secondly,  in  what  does  his  ability 
consist  ]     And 

III.  Thirdly,  in  what  respects  is  he 
able  to  save  to  the  uttermost. 

I.  When  men  are  exhorted  to  come  to 
Christ  it  is  obvious  that  a  bodily  approach 
to  him  is  not  the  thing  that  is  intended. 
His  body  is  no  longer  on  earth,  but,  in  its 
glorified  state,  is  far  above  all  heavens ;  so 
that  an  approach  to  him  in  this  world  is  im- 
possible ;  and  indeed,  could  it  be  made,  it 
would  be  of  no  use,  for  thousands,  at  the 
period  of  his  manifestation  in  the  flesh, 
were  favored  with  an  approach  to  his  per- 
son, who  derived  from  the  circumstance  no 
saving  benefit.     Judas,  the  traitor,  was  ad- 


SERMON    FOURTH.  93 

mitted  to  a  familiarity  with  the  person  of 
our  Lord  as  intimate,  perhaps,  as  was  en- 
joyed by  any  of  the  other  Apostles;  but 
Judas,  who  betrayed  the  Son  of  Man  with 
a  kiss,  Hved  and  died  "the  son  of  perdi- 
tion." 

Were  Jesus  Christ  again  to  appear 
among  men  in  a  bodily  form,  so  that  our 
eyes  could  see,  and  our  hands  handle  him, 
there  is  no  approach  which  we  could  make 
to  him  in  these  circumstances  that  would 
be -any  more  easy  or  more  advantageous 
than  that  which  we  can  now  make,  and 
which  all  are  exhorted  and  commanded  to 
make  to  him.  Say  not  in  thine  heart,  who 
shall  ascend  into  heaven  ?  (that  is,  to  hiding 
Christ  down  from  above  ;J  Or,  who  shall  de- 
scend into  the  deep  ?  (that  is,  to  hi'ing  up 
Christ  again  from  the  dead;)  But  what 
saith  it  1  The  ivord  is  nigh  thee,  even  in  thy 
mouth,  and  in  thy  heart ;  that  is,  the  word  of 
faith  which  we  preach ;  that  if  thou  shalt 
confess  with  thy  mouth  the  Lord  Jesus,  and 
shalt  believe  in  thine  heart   that  God  hath 


94  SERMON    FOURTH. 

raised  him  from  the  dead,  thou  shalt  he  saved. 
For  with  the  heart  man  helieveth  unto  righte- 
ousness; and  with  the  mouth  confession,  is 
made  unto  salvation. 

The  approach  that  was  made  to  Jesus 
Christ,  and  that  was  accompanied  with 
salvation  in  the  days  of  his  flesh,  was  a 
spiritual  approach,  an  approach  that  was 
made  by  faith — no  other  approach  was 
then,  is  7ioiv,  or  ever  will  he  of  any  avail ;  and 
this  may  as  easily  be  made  at  this  moment 
as  at  the  period  of  Christ's  actual  manifesta- 
tion among  men. 

In  his  spiritual  presence  he  pervades 
immensity.  He  knows  all  hearts;  and  where 
two  or  three  are  met  together  in  his  name, 
he  is  there  in  the  midst  of  them.  It  is  with 
the  heart  that  man  helieveth  unto  righteous- 
Tiess,  and  it  is  simply  and  solely  with  the 
heart  that  men  come  to  Christ.  They 
come  to  him  by  placing  their  affections  on 
him.  The  exhortation  which  we  meet 
with  in  the  Scriptures,  to  come  to  Christ, 
implies  that  by  nature  we  are  at  a  distance 


SERMON     FOURTH.  95 

from  him,  and  that  exertion  and  activity 
are  to  be  used  in  getting  to  him.  We  are 
at  a  distance,  and  a  great  distance  from  him 
in  the  affections  of  our  hearts.  At  a  dis- 
tance as  great  as  the  east  is  from  the  west — 
as  heaven  is  from  earth — as  Hght  is  from 
darkness — as  hatred  is  from  love.  We  are 
by  nature  enemies  to  God  by  our  wicked 
works.     We  have  no  true  love  to  him. 

Wherefore  he  saith,  awake  thou  that  sleep- 
eth,  and  arise  from  the  dead^  and  Christ  shall 
give  thee  light.  We  are  by  nature  dead  in 
trespasses  and  sins ;  incapable  of  any  moral 
exercise  which  is  acceptable  to  God.  But 
still  we  are  addressed  as  intelligent  and  ac- 
countable beings;  and  are  commanded  to 
awahe,  to  arise  from  the  dead^  and  to  come  to 
Christ,  who  will  give  us  light.  An  end  so 
important  as  eternal  salvation,  is  not  to  be 
obtained  by  continuing  in  a  state  of  inert- 
ness ;  and  so  far  are  men  from  being  the  in- 
active and  passive  recipients  of  Divine  influ- 
ences, that  there  is  nothing  else  with  which 
they  have  any  thing  to  do,  that  so  complete* 


96  SERMON     FOURTH. 

>  ly  enlists    the    entire   energies  of  the  soul 

as    the    momentous    concern    of    salvation. 
Whenever  any  true  anxiety  is  experienced 
on  this  subject,  the  question  is  immediately 
put,  with  an  interest  that  is  overwhelming, 
Men  and  brethren  what  shall  we  do  ?     In 
this  condition   there  is  literally  a  crying  af- 
ter knowledge,  a  seeJdng  her  as  silver,  and  a 
searching  for  her  as  for  hid  treasure.     There 
is  a  striving  to  enter  in  at  the   strait  gate, 
and  a  working  out  of  salvation  with  fear 
and  trembling.     A  conviction  of  sin,  there- 
fore, is  an  important  idea  that  is  implied  in 
coming  to  Christ.     The  special  errand  on 
which  he  came  to  our  world,  was  to  seek 
and  to  save  that  which  was  lost;  and  till 
we  deeply  feel  that  we  are  placed  in  this 
deplorable  condition,  that  we  are  lost  to  the 
image  and  favor  of  God,  we  shall  have  no 
disposition  to  resort  to  Jesus  Christ  as  our 
Deliverer. 

The  whole  need  not  a  Physician,  hut  they 
that  are  sick;  and  Jesus  Christ  came  not  to 
call  the  righteous^  hut  sinners  to  rej^entance. 


SERMON     rOURTH.  97 

His  is  not  only  a  salvation  for  sinners,  but  is 
exclusively  confined  to  those  that  feel  them- 
selves to  be  such  ;  to  those  who  have  had  a 
discovery  of  the  holiness  of  the  Divine 
character,  the  spirituality  and  strictness  of 
the  Divine  law,  and  the  deceitfulness  and 
desperate  wickedness  of  the  human  heart. 
With  such  a  view  of  God,  and  such  a  view 
of  ourselves,  we  shall  cease  to  think  of  ap- 
proaching him  in  our  own  name.  We  shall 
see  the  necessity  of  a  Mediator  between 
him  and  us,  and  shall  be  prepared  to  receive 
it  as  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation, that  Jesus  Christ  came  into  the 
world  to  save  sinners.  If  we  shall  not  think 
ourselves  to  be  the  chief  we  shall  have  no 
hesitancy  in  admitting  that  we  are  great 
sinners, — that  the  whole  head  is  sick,  and 
the  whole  heart  faint,  that  w^e  are  already 
under  sentence  of  condemnation,  have  car- 
nal minds  that  are  enmity  against  God, 
and,  that  left  to  ourselves,  we  shall  press  our 
downw^ard  course  to  certain,  to  swift,  and 
to  remediless  destruction. 


98  SERMON     FOURTH. 

In  coming  to  God  by  Jesus  Christ  there 
is  also  impHed  a  persuasion  tluit  he  is  the 
only  Deliverer — the  only  way  in  which  sal- 
vation can  be  obtained  for  guilty  men. 
Other  methods  of  justification  than  that 
which  God  has  provided  are  invented  by 
guilty  men.  They  are  not  pleased  with 
his,  but  would  prefer  some  other,  of  their 
own  selectioi).  Being  unwilling  to  submit 
to  his  righteousness,  they  go  about  to  estab- 
lish their  own,  and  will  not  submit  to  the 
righteousness  of  God.  But  will  he  yield  to 
them  the  point  in  controversy  between  them  I 
No,  for  he  is  of  one  mind,  and  none  can  turn 
him.  He  has  seen  fit  to  exhibit  Christ  as 
the  end  of  the  law  for  righteousness,  and 
along  with  this  exhibition  to  publish,  in  the 
hearing  of  the  universe,  that  other  foundation 
can  no  man  lay  than  tlmt  is  laid,  which  is 
Jesus  Christ ;  and  that  there  is  no  other  name 
under  heaven  given  among  men  ivherehy  tee 
must  he  saved  hut  the  name  of  Jesus.  Of  this 
truth,  he  that  comes  to  Christ  has  the  full- 
est possible  persuasion ;  and,  therefore,  he 


SERMON    FOURTH.  99 

renounces  his  own  righteousness,  renounces 
it  as  fihhy  rags,  and  cUngs  to  the  righteous- 
ness of  the  cross.  In  this  he  glories,  and 
counts  all  things  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  his  Lord. 
He  would  not  alter  the  plan  of  salvation  if 
he  could.  He  thinks  it  a  glorious  plan,  and 
he  wishes  for  no  better,  and  no  other.  He 
is  willing  that  God  should  have  his  own 
way,  and  accepts  with  humility  and  thank- 
fulness the  salvation  which  he  has  seen  fit 
to  proffer. 

An  additional  idea,  therefore,  which  is 
included  in  coming  to  Christ,  is  a  cordial 
attachment  to  his  person,  a  thorough  appro- 
bation of  his  mediatorial  work,  and  an  affec- 
tionate and  exclusive  reliance  on  him  for 
justification  before  God.  The  attachment 
that  is  felt  to  him  is  supreme,  and  surpasses 
every  other.  Those  who  are  the  subjects 
of  it,  when  called  to  such  a  sacrifice,  can 
pluck  out  a  right  eye,  or  cut  off  a  right  hand, 
can  forsake  fathers  and  mothers,  and  breth- 
ren and  sisters,  and  wife  and  children,  and 


100  SElliMOX     FOURTH. 

houses  and  lands,  for  the  sake  of  tlie  king- 
dom of  God.  They  perceive  a  suitableness 
and  an  excellency  in  the  offices  which  he 
sustains,  and  in  the  atonement  which  he  has 
made.  As  dependant  beings,  they  confide 
in  him  for  protection,  as  guilty;  they  look  to 
him  for  pardon  and  jjurification ;  and  while 
they  implicitly  trust  to  him  for  all  needed 
blessings,  the  spirit  of  adoption,  that  ban- 
ishes the  spirit  of  bondage,  dwells  within 
them;  so  that  hy  faith  they  have  access  to  this 
grace  iclierein  they  stand,  and  rejoice  in  hope 
of  the  glory  of  God.  In  short,  they  have 
fellowship  with  the  Father,  and  with  his  son 
Jesus  Christ,  and  their  study  is  to  walk  in 
obedience  to  his  commands. 

II.  Our  second  inquiry  respects  the  abili- 
ty of  Jesus  Christ  as  a  Savior. 

In  what  does  it  consist  I  The  text 
is  a  deduction  from  principles  which  had 
previously  been  laid  down  and  discussed. 
Wherefore,  says  the  Apostle,  he  is  able  to 
save  them  to  the  uttermost  that  come  unto  God 
hy  him.     And  what  were  the  principles  on 


SERMON     FOURTH.  101 

which  the  Apostle  had  been  insisting,  and 
from  which  he  deduces  the  fact  of  the  Sa- 
vior's abihty  ?  These  principles  respected 
the  adaptation  of  the  nature  and  character 
of  the  Redeemer  to  the  work  he  had  under- 
taken. In  his  person,  he  represents  him  as 
possessed  of  a  Divine  and  human  nature,  and 
endowed  with  the  attributes  of  infinite  per- 
fection. He  styles  him  the  Son  of  God, 
whom  he  hath  appointed  heir  of  all  thinos, 
by  whom  also  he  made  the  worlds ;  who  is 
the  brightness  of  his  glory,  and  the  express 
image  of  his  person,  who  upholdeth  all 
things  by  the  word  of  his  power,  and  who, 
when  he  had  by  himself  purged  our  sins, 
sat  down  on  the  right  hand  of  the  Majestv 
on  High ;  being  made  so  much  better  than 
the  angels,  as  he  hath  by  inheritance  obtain- 
ed a  more  excellent  name  than  they.  This 
same  Jesus,  who  in  his  Divine  nature  was 
higher  than  the  angels,  he  says  in  another 
place,  was  made  a  ]itde  lower  than  them, 
for  the  suffering  of  death.  For  it  became 
him,  for  whom  are  all  things,  and  by  whom 


102  SERMON    FOURTH. 

are  all  things,  in  bringing  many  sons  unto 
glory,  to  make  the  Captain  of  their  salvation 
perfect  through  sufferings.  "  For,"  saith  he, 
"  he  that  sanctifieth  and  they  who  are  sanc- 
tified, are  all  of  one ;"  for  which  cause  he  is 
not  ashamed  to  call  them  brethren.  Foras- 
much, then,  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took 
part  of  the  same ;  that  through  death  he 
might  destroy  him  that  had  the  power  of 
death  ;  that  is,  the  devil ;  and  deliver  them 
who,  through  fear  of  death,  were  all  their 
lifetime  subject  to  bondage.  For  verily  he 
took  not  on  him  the  nature  of  angels ;  but 
he  took  on  him  the  seed  of  Abraham. 
Wherefore  in  all  things  it  behooved  him  to 
be  made  like  unto  his  brethren,  that  he 
might  be  a  merciful  and  faithful  High  Priest 
in  things  pertaining  to  God,  to  make  recon- 
ciliation for  the  sins  of  the  people  :  for  in 
that  he  himself  hath  suffered,  being  tempted, 
he  is  able  to  succor  them  that  are  tempted. 
It  is  plain,  from  these  passages,  that  in 
the   person    of   Jesus   Christ   there  is  the 


SERMON     FOURTH.  103 

union  of  two   natures,  the   Divine   and  the 
human.     In  other  words,  that  he  is  both  tlie 
Son  of  God  and  the  Son  of  Man  :  and  from 
this  union  results  his  ability  as  the  Savior 
of  lost  men.      The  assumption  of  human  na- 
ture was  necessary,  because  it  was  that  na- 
ture that  had  oflended,  and  for  which  his 
satisfaction  was  to   be   made  ;  and  it  was 
necessary  that  this  nature  be  united  with 
the  Divine,  that  value  and  efficacy  might  be 
given  to  his  sufferings.     Had  his  character 
been  merely  human,  his  interposition  could 
not  have  been  availing ;  and  so  on  the  other 
hand,  had  it  been  simply  Divine,  he  would 
have  been  incapable  of  suffering,  and  could 
not  have    been    that    sympathizing    High 
Priest,  who  is  touched   with   the  feeling  of 
our  infirmities,  and  who,  having  been  tempt- 
ed himself,  is  therefore  able  to  succor  them 
that  are  tempted.     As  it  is,  his  character  is 
just  the  one  that  our  circumstances  require, 
for  he  has  both  the  ability  of  power  and  of 
inclination  to  help  us.     He  is  God,  and  can 
do  all    things.     He   is   our   Elder  Brother, 


104  SERMON     FOUHTH. 

and  can  feel  for  us  in  our  distresses.  He  is 
able  to  succor  us,  because  he  has  the  dispo- 
sition as  well  as  the  power  to  do  it ;  and 
therefore,  as  the  Apostle  exhorts,  we  may 
come  boldly  unto  the  throne  of  grace,  that 
we  may  obtain  mercy,  and  find  grace  to  help 
in  time  of  need.  He  is  able  to  save  them  to 
the  uttermost  that  come  unto  God  by  him. 

III.  In  what  respects  is  he  able  to  do 
this? 

This  is  our  third  topic  of  inquiry.  When 
it  is  said  that  Jesus  Christ  is  able  to  save  to 
the  uttermost^  the  meaning  is,  that  he  is  able 
to  save  in  extreme  cases ;  in  cases  that  seem 
to  bid  defiance  to  human  hope.  He  can  go 
beyond  our  most  sanguine  expectations,  and 
come  up  to  our  most  enlarged  and  ardent 
wishes.  He  can  do  this  in  several  particu- 
lars. 

1.  In  the  first  place,  he  can  save  to  the 
uttermost  in  point  o^  time.  This  atonement 
has  a  retrospective  as  well  as  a  prospective 
influence.  It  goes  back  to  the  commence- 
ment, and  will  extend  forward  to  the  end  of 


SERMON     FOURTH.  105 

time.     It  reached  to  Adam,  if  he  was  saved, 
to  the  pious  before  the  flood,  and  subse- 
quently to  the  giving  of  the  law ;  till  the 
advent  of  the  Messiah,  in  the  fulness  of  time, 
the  period  that  was  designated  in  the  coun- 
sels of  Eternity,  for  his  manifestation  in  the 
flesh.     These,  says  the  Apostle,  referring  to 
the  saints  who  had  lived  previously  to  the 
incarnation  of  the  Son  of  God,  all  died  in 
faith,  not  having  received  the  promises,  not 
having  witnessed  their  actual  fulfilment,  hut 
having  seen  them  afar  off,  having  seen  them 
through  the    comparatively  dark  and  dis- 
tant medium  of  types  and  prophecies,  and 
were  persuaded  of  them,  and  confessed  that 
they  were  strangers  and  pilgrims  on  the  earth. 
To  these  believers  the  benefits  of  the 
Savior's  redemption,  as  the  Lamb  slain  he- 
fore  the  foundation  of  the  wo7'ld  in  the  purpo- 
ses of  the  Divine  mind,  were  applied,  as  it 
were,  by  anticipation,  and   before  he  had 
actually   suffered.      They,  by  faith,  looked 
forward  to  the  Savior  to  come,  as  others  have 
subsequently  looked  backward  to  the  Sa- 


106  SERMON     FOURTH. 

vior,  that  has  actually  appeared  to  put  away 
sin  by  the  sacrifice  of  himself.  They  look- 
ed to  the  Savior  to  be  slain ;  we  look  to  the 
8avior  evidently  set  forth  crucified  hefore  ns. 
Abraliam,  says  Christ  himself,  saw  his  day, 
(the  day  when  the  Son  of  God  was  to  be 
manifested  in  the  flesh,)  and  was  glad.  The 
soul  of  that  pious  patriarch  rejoiced  in  this 
prospective  vision  of  the  sacrifice  of  Christ; 
and  thousands,  in  the  exercise  of  a  similar 
hope,  and  animated  by  a  similar  view,  like 
holy  Job,  could  say,  I  know  that  my  Redeem- 
er liveth,  and  that  he  shall  stand  at  the  latter 
day  on  the  earth. 

To  this  efficacious  sacrifice,  therefore,  is 
to  be  referred  the  salvation  of  all  that  ever 
liave  been,  or  that  ever  will  he  redeemed,  out 
of  every  kindred,  and  tongue,  and  people, 
and  nation ;  who,  composing  an  assemblage 
which  no  man  can  number,  with  one  heart 
and  with  one  voice,  will  swell  the  anthem 
of  praise  to  Him  that  loved  them,  and  that 
uiashed  them  from  their  sins  in  his  own  blood. 

2.  The  Lord  Jesus  Christ  is  able  to  save 


SERMON    FOURTH.  107 

to  the  uttermost  also  in  point  of  space.  His 
presence  is  every  where,  and  his  power  ex- 
tends to  every  corner  of  the  Universe.  En- 
tire continents  are  under  his  inspection,  and 
the  thoughts  of  all  hearts  are  naked  and 
open  to  his  view.  If  in  Asia,  or  Africa,  or 
Europe,  or  America,  there  is  one  sinner  that 
repenteth,  he  knows  it ;  and  when  he  cries 
to  Him,  he  hears  it.  He  numbers  the  very 
hairs  of  our  head ;  and  though  his  govern- 
ment extends  to  worlds  innumerable,  and  to 
beings  the  most  exalted,  he  is  not  so  en- 
grossed by  the  magnitude  of  his  concerns 
as  to  be  unmindful  of  objects  the  most  mi- 
nute, and  events  the  most  inconsiderable. 
The  sparrow  has  its  place  in  his  boundless 
care,  as  well  as  the  loftiest  angel  that  stands 
in  his  immediate  presence.  Such  is  the 
enlarged  conception  of  the  Apostle,  when 
he  exhorts  us  to  cast  all  our  care  upon  Him, 
for,  says  he,  lie  carethfor  you. 

3.  Again,  the  Lord  Jesus  Christ  is  able 
to  save  to  the  uttermost  in  point  of  guilt. 
Though  our  sins  be  as  scarlet,  he  can  make 


108  SERMON    FOURTH. 

them  as  white  as  snow ;  and  though  they  be 
red  Hke  crimson,  he  can  make  them  as 
s^ool.  His  blood  cleanseth  from  all  sin. 
Neither  the  number  nor  the  enormity  of 
offences  can  present  a  barrier  to  intercept 
the  communications  of  his  forofivingj  love. 
His  invitation  is  to  every  one  tliat  thirsteth, 
to  all  who  sincerely  desire  the  salvation 
which  he  has  provided ;  for  whosoever  will, 
may  come,  and  take  of  the  water  of  life 
freely.  It  flows  forth  from  the  full  and 
overflowing  fountain  of  Infinite  compassion, 
and  in  ten  thousand  instances  has  proved 
efficacious  in  softening,  subduing,  and  saving 
the  blasphemer,  the  persecutor,  and  the  in- 
jurious. 

4.  Finally,  the  Lord  Jesus  Christ  is  able 
to  save  to  the  uttermost,  as  respects  the  late- 
ness of  the  period  at  which  application  is 
made  to  him  for  assistance.  I  am  aware  of 
the  fact,  that  this  sentiment  is  peculiarl}^ 
liable  to  abuse ;  and  if  any  shall  choose  to 
continue  in  sin  that  grace  may  abound,  the 
fault  is  not  attributable  to  the  riches  of  Di- 


SERMON     FOURTH.  109 

vine  mercy,  but  to  the  perversity  of  the 
human  heart.  Our  apprehensions  that  be- 
cause we  exhibit  God  as  good,  the  rebel- 
Hous  v^ill  exalt  themselves  and  sin  against 
him,  must  not  deter  us  from  giving  of  him 
the  representations  w^hich  he  has  seen  fit  to 
give  of  himself  He  is  the  Lord,  merciful 
and  gracious,  and  let  the  licentious  pervert 
it  as  much  as  they  may,  it  is  still  a  faithful 
saying,  and  worthy  of  all  acceptation ;  a  saying 
which  we  are  not  at  liberty  to  conceal,  that 
Christ  Jesus  came  into  the  ivorld  to  save  sin- 
ners, even  the  chief!  and  he  can,  and  does 
save  them,  even  at  the  eleventh  hour.  To 
prove  it :  when  crucified,  he  said  to  the  ex- 
piring and  penitent  thief  who  hung  on  the 
cross  at  his  side,  "  This  day  shalt  thou  be 
with  me  in  Paradise!' 

It  is  to  be  remembered,  however,  that 
this  is  the  only  instance  of  the  kind  on  re- 
cord in  the  whole  compass  of  the  Bible.  If 
we  look  for  another,  we  shall  not  find  it. 
And  why  was  this  instance  recorded  1 
Doubtless  that  none,  in  like  circumstances, 


110  SERMON    FOURTH. 

might  despair.  And  why  were  not  others 
recorded  ?  Obviously,  that  none  might  pre- 
smne,  and  be  emboldened  to  put  off  their 
repentance  to  the  closing  scene  of  life. 

The  design  of  the  Holy  Ghost,  in  giving 
but  one  example  of  this  kind,  seems  to  have 
been,  to  teach  us,  that  a  death-bed  is  no 
place,  and  a  dying  hour  is  no  time,  to  com- 
mence a  preparation  for  the  Judgment  Seat. 
To  one  that  is  saved  at  the  eleventh  hour, 
I  have  no  doubt  there  are  thousands  who 
are  self- deceived  and  lost.  And  when  I 
speak  of  Jesus  Christ  being  able  to  save  in 
such  an  extremity,  I  wish  to  be  understood 
as  intending  to  speak  of  what  he  can,  rather 
than  of  what  he  imll  do — of  what  is  possible, 
rather  than  of  what  is  probable.  It  is  true 
he  has  power  to  touch  the  heart  of  a  sinner, 
and  to  transform  him  by  his  grace  in  the 
twinkling  of  an  eye.  And  it  is  this  consider- 
ation that  forms  the  ground  of  our  encour- 
agement, when  called,  as  we  sometimes  are, 
in  the  Providence  of  God,  to  spread  out  be- 
fore men  in  their  dying  moments  (who  have 


SERMON     FOURTH.  Ill 

hitherto  lived  in  impenitence)  the  promises 
of  the  Gospel.  Regeneration,  we  can  tell 
them,  is  not  a  gradual  and  progressive  work, 
which  requires  years  or  months  to  accom- 
plish ;  but  may  be  effected  in  a  moment,  at 
any  moment  that  the  sinner  will  yield  up 
his  heart  in  sinceritv  to  God.  And  we  see 
not  how,  on  any  other  plan,  there  can  be 
the  least  glimmering  of  hope  for  a  sinner  in 
the  agonies  of  dissolution,  who,  when  in 
health,  and  when  God  called  him,  refused. 
To  tell  him  that  regeneration,  as  some  say 
it  is,  is  a  gradual  and  progressive  work,  that 
requires  time  to  accomplish,  is  to  cut  him 
off  at  a  stroke,  from  all  hope,  and  to  consign 
him  over  to  the  blackness  of  despair. 

At  the  same  time,  we  know,  that  the 
conversion  of  the  sinner,  in  these  circum- 
stances, is  an  event  that  is  barely  possible, 
rather  than  probable.  Jesus  Christ,  it  is 
true,  has  ability  to  save  him;  but  after  all  it 
is  highly  probable  that  at  the  eleventh  hour 
the  sinner,  as  at  other  times,  will  deceive 
himself,  and    will    not    be    saved    by  him. 


112  SERMON    FOURTH. 

There  is  a  sense  in  which  God  has  the  abili- 
ty to  utter  a  falsehood.  But,  says  the  Apos- 
tle, it  is  impossible  for  God  to  lie.  He  means 
it  is  morally  impossible.  And  so,  in  like 
manner,  we  know  that  Jesus  Christ  has 
ability  to  do  ten  thousand  things  that  he 
never  will  do,  for  he  is  God  and  can  do  all 
things.  If  he  choose,  for  example,  he  could 
form  another  world,  or  could  save  the  sin- 
ner that  does  not,  and  will  not,  come  to  God 
by  him.  But  to  expect  this,  would  be  the 
height  of  presumption.  For  he  has  said — 
and  sooner  shall  the  heavens  and  the  earth 
pass  away  than  his  declarations  shall  fail — 
that  there  is  none  otliei'  name  under  heaven 
given  among  men  whereby  ive  7iiust  be  saved, 
but  the  name  of  Jesus.  Let  us  not,  then,  de- 
duce from  our  subject  the  unwarrantable 
conclusion,  that  because  Jesus  Christ  is  able 
to  save  to  the  uttermost,  he  will,  therefore, 
certainly  save  us.  But  being  confidently 
assured  that  he  will  save  none  who  do  not 
come  to  God  by  him,  let  us  see  that  we  re- 
fuse not  him  that  speaketh;  for  if  they  es- 


SERMON     FOURTH.  11^ 

caped  not  who  refused  him  that  spake  on 
earth,  much  more  shall  not  we  escape  if  we 
turn  away  from  him  that  speaketh  from 
heaven.  For  to  those  who  are  out  of  Christ, 
our  God  is  a  consumino-  fire. 

o 

To  Christians  our  subject  is  fraught  with 
consolation.  The  lano-uao^e  which  it  holds 
to  them  is,  If  any  man  sin,  we  have  an  advo- 
cate loith  the  Father,  Jesus  Christ  the  righte- 
ous. He  is  ever  living  to  make  intercession, 
and  able  to  save  them  to  th.e  uttermost  that 
come  unto  God  by  him. 

To  those  too,  who  are  sincerely  engaged 
in  seekino-  Christ,  it  is  replete  with  encour- 
agement.  It  says  to  them,  Come  unto  me,  all 
ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest.  Take  my  yoke  upon  you,  and 
learn  of  me;  for  I  am  meek  and  lowlv  in 
heart;  and  ye  shall  find  rest  unto  your  souls. 
For  my  yoke  is  easy,  and  my  burden  is  light. 
Him  that  comet h  to  me,  I  will  in  no  ivise  cast 
out.  But  those  that  are  determined  to  live 
in  impenitence  it  forewarns  of  their  awful 
danger.    No  man  cometh  unto  tJie  Father  hut 


114  SERMON     FOURTH. 

hy  the  Son.  If  ye  helieve  not  that  I  am  he, 
ye  shall  die  in  your  sins.  He  that  helieveth 
on  the  Son  hath  everlasting  life ;  and  he  that 
helieveth  not  the  Son,  shall  not  see  life ;  but 
the  wrath  of  God  ahideth  on  him. 


SERMON  V. 

Then  Agrippa  said  unto  Paul,  almost  thou  persuadest  me  to 
be  a  Christian.— Ac/s,  26 :  28. 

King  Agrippa,  who  is  spoken  of  in  the 
text,  it  appears  from  the  account  which  his- 
tory gives  of  him,  was  the  great-grandson 
of  the  celebrated  Herod,  by  whose  orders 
Jo]i7i  tlie  Baptist  was  beheaded,  and  the  in- 
fants of  Bethlehem  destroyed.  The  district 
of  country  over  which  the  authority  he  had 
derived  from  the  Roman  Emperor  extended, 
was  very  considerable,  and  lay  adjacent  to 
the  land  of  Judea,  which  at  this  time  was 
also  a  province  of  the  Roman  empire,  and 
governed  by  Festus,  his  wife's  brother.  Fes- 
tus  was  the  immediate  successor  of  Felix, 
who,  when  the  Apostle  reasoned  before  him 
of  righteousness,  temperance  and  judgment  to 
come,  it  is  said,  trembled.  Having  recently 
arrived  in  Judea,  and  entered  upon  his  go- 
vernment, Agrippa   and   his   wife,  Bernice, 


116  SERMON     FIFTH. 

came  to  Caesarea  for  the  purpose  of  congrat- 
ulating their  royal  relative  upon  the  occa- 
sion, and  while  performing  this  visit,  Festus 
took  occasion  to  mention  to  him  the  case  of 
the  Apostle,  who  was  then  confined  at 
Csesarea,  in  consequence  of  some  accusations 
which  had  been  made  against  him  by  the 
Jews. 

He  states  to  Agrippa  the  nature  of  these 
accusations,  and  tells  him  that  having  found 
them  to  relate  entirely  to  what  he  calls, 
certain  questions  of  their  oivn  superstitio7i, 
(about  which  he  honestly  confesses  his  igno- 
rance,) he  had  determined,  inasmuch  as  the 
Apostle  had  appealed  to  the  hearing  of  Augus- 
tus, to  keep  him  until  he  should  meet  with 
a  favorable  opportunity  to  send  him  to 
Rome.  The  curiosity  of  Agrippa,  who  was 
a  Jew,  and  had  probably  heard  of  the  fame 
of  the  Apostle,  upon  receiving  this  informa- 
tion is  strongly  excited.  /  also,  says  he, 
would  hear  the  man  myself.  Festus  readily 
complies  with  his  request,  and  promises  that 
on  the  succeeding  day  his  wishes  shall  be 


SERMON     FIFTH.  117 

gratified.  Accordingly,  the  time  appointed 
having  arrived,  Agrippa  and  Bernice,  ivith 
great  pomp^  enter  the  hall  of  audience,  to- 
gether with  the  chief  captains  and  principal 
men  of  the  city.  At  the  command  of  Festus 
the  prisoner  is  introduced,  and  after  briefly 
stating  to  the  assembly  his  desire  that  king 
Agrippa  should  examine  the  accused,  in  or- 
der to  enable  him  to  communicate  to  the 
emperor  at  Rome  more  fully  the  particulars 
of  his  case,  the  Apostle  is  informed  that  he 
is  permitted  to  speak  in  his  defence.  Upon 
this,  as  the  sacred  historian  relates,  Paul 
stretched  forth  the  hand  and  an^sivered  for 
himself.  His  speech  w^as  really  an  admira- 
ble one,  and  may  challenge  a  comparison 
with  the  most  renowned  oratorical  produc- 
tions of  antiquity.  With  a  peculiar  felicity 
of  address,  he  congratulates  himself  on  being 
allowed  to  vindicate  his  character  from  the 
charges  that  had  been  alleged  against  him, 
before  one  of  such  competent  skill  as  Agri23- 
pa  possessed  for  the  investigation  of  his 
cause.     He  then  proceeds  to  inform  him  of 


118  SERMON    FIFTH. 

the  zealous  attachment  for  which  the  early 
part  of  his  Ufe  had  been  distinguished,  to 
the  peculiar  customs  of  his  countrymen,  and 
especially  the  rigid  principles  of  the  Phari- 
sees, to  which  sect  he  had  belonged.  He 
also  speaks  of  the  envenomed  and  deadly 
hatred  he  had  contracted  against  Jesus  of 
Nazareth  and  his  followers ;  of  the  virulent 
manner  in  which  he  had  opposed  and  per- 
secuted them;  of  his  journey  to  Damascus; 
of  the  light  which  he  saw  at  7nid-day  from 
heaven,  that  was  above  the  brightness  of  the 
sun,  while  on  his  way;  of  the  voice  which 
said  to  him,  while  stricken  to  the  earth,  Saul, 
Saul,  why  persecutest  thou  me  1  of  the  com- 
mission he  received  from  the  Lord,  at  that 
time,  to  publish  the  truths  of  the  Gospel 
among  the  Gentiles;  of  the  manner  in  which 
he  had  executed  his  commission,  and  of  the 
animosity  which  his  conduct  had  excited 
against  him  among  the  Jews,  who  now  ac- 
cused him,  and  who  had  endeavored  to  kill 
him,  for  simply  teaching  that  men  should  re- 
cent, and  turn  to  God,  and  do  works  meet  for 


SERMOX    FIFTH.  119 

repe7itance.  Having,  therefore,  obtained  help 
of  God,  says  he,  /  continued  unto  this  day, 
witnessing  both  to  small  and  great,  saying 
nx)ne  other  things  than  those  which  the  pro- 
phets, and  Moses  did  say  should  come;  that 
Christ  should  suffer,  and  that  he  should  be  the 
first  that  should  rise  from  the  dead,  and  should 
shmo  light  unto  the  people,  and  to  the  Gentiles. 
Festus,  who  was  an  heathen,  and  to  whom 
it  seemed  an  incredible  thing  that  God  should 
raise  the  dead,  upon  hearing  this  last  expres- 
sion of  the  Apostle  respecting  the  resurrec- 
tion of  Jesus,  became  enraged.  He  con- 
sidered the  event  as  impossible;  and  sup- 
posing the  speaker  to  be  delirious  in  ad- 
vancing such  an  idea,  he  interrupted  him, 
and  said  with  a  loud  voice,  Paul  thou  art  beside 
thyself,  much  learning  doth  make  thee  mad. 
He  thought  that  by  too  intense  an  applica- 
tion of  his  mind  to  the  study  of  those  ques- 
tions which  w^ere  connected  with  what  he 
had  before  termed  a  superstition,  the  Apos- 
tle's brain  had  become  disordered.  But 
Paul,  in  the  most  respectful  and  dispassion- 


120  !S;ermon   fifth. 

ate  manner,  replied  to  him,  /  am  not  mad^ 
most  noble  Festus,  hut  speak  forth  the  woi'ds 
of  truth  and  soherness.  For  the  king  knoweth 
of  these  things,  before  ivhoni  also  I  speak  free- 
ly;  for  I  am  persuaded  that  none  of  these 
things  are  hidden  from  him,  for  this  thing 
was  not  done  iii  a  corner.  King  Agrippa  he- 
lievest  thou  the  prophets  1  I  know  that  thou 
helievest.  Then  Agrippa  said  unto  Paul,  al- 
rnost  thou  persuadest  me  to  he  a  Christian. 
And  Paul,  (unwilling  to  let  the  conversation 
break  off  here,)  said,  I  would  to  God,  that 
not  only  thou,  hut  also  all  that  hear  me  this 
day,  were  hoth  almost,  and  altogether  such  as 
I  am,  except  these  hands.  How  dignified, 
how  judicious,  how  benevolent,  how  noble 
the  reply !  He  did  not  wish  his  royal  audi- 
tors to  be  chained  as  he  was,  but  he  wished 
them  to  have  hearts  like  his  own,  filled  with 
the  love  of  God. 

In  our  text  we  have  the  following  par- 
ticulars that  will  claim  our  attention: 

I.  We  have  a  striking  proof  of  the  abili- 
ties of  the  Apostle  as  a  preacher. 


SERMON     FIFTH.  121 

II.  We  have  an  expression  of  approba- 
tion in  favor  of  the  conduct  of  Christians, 
extorted  by  the  force  of  truth,  from  an 
enemy. 

III.  We  have  an  instance  of  v^^hat  fre- 
quently occurs  among  the  hearers  of  the 
Gospel,  the  fatal  predominancy  of  v7orldly 
affections  over  the  dictates  of  reason  and  the 
honest  convictions  of  conscience. 

We  will  briefly  attend  to  each  of  these 
particulars  ;  and 

I.  In  our  text  we  have  a  striking  proof  of 
the  abilities  of  the  Apostle  as  a  preacher. 

It  v^as  an  expression  of  one  of  the  ancient 
fathers  that  there  w^ere  three  things  which 
he  was  principally  desirous  of  beholding : 
Solomon  in  all  his  glory;  Jesus  Christ  in  the 
flesh;  and  the  Apostle  Paul  in  the  pulpit. 
Christians,  both  in  ancient  and  in  modern 
times,  have  agreed  in  extolling  the  uncom- 
mon endowments  of  this  noted  herald  of 
the  cross.  He  was  undoubtedly  the  most 
finished  preacher  the  world  has  ever  known. 
Art  had  done  much  for  him.     Nature  had 


122  SERMON    FIFTH, 

done  more,  and  the  grace  of  God  had  out- 
vied them  both.  His  talents  were  always 
adequate  to  the  exigencies  of  the  condition 
in  which  he  was  placed.  At  Damascus  we 
read  of  his  confounding  the  Jews,  ^.nd  proving 
that  Jesus  is  the  very  Christ.  At  Athens 
we  hear  of  his  silencing,  in  the  most  master- 
ly manner,  the  conceited  and  disputatious 
Greeks.  At  Caesarea,  we  behold  Felix, 
while  sitting  as  his  judge,  trembling  before 
him  like  a  guilty  culprit;  and  in  the  same 
place  we  find  Agrippa  almost  persuaded,  by 
his  eloquence,  to  become  a  Christian.  This 
effect  upon  the  mind  of  Agrippa,  when  we 
consider  the  circumstances  in  which  himself 
and  the  speaker  were  placed,  was  certainly 
a  compliment  to  the  latter,  which,  had  he 
been  inclined  to  be  elated  by  language  of 
this  nature,  must  have  been  extremely  grate- 
ful to  his  feelings.  Almost  thou  persuxidest 
me  to  he  a  Christian.  And  who  is  meant  by 
thou?  a  poor,  despised,  and  persecuted  fol- 
lower of  the  hated  Nazarene ;  a  preacher  of 
that    unpopular  sect  which  it  was  every 


SERMON   >IFTH.    '  123 

where  fashionable  to  speak  against,  to  defame^ 
to  scourge,  to  buffet,  to  spoil  of  their  goods, 
and  to  treat  as  the  filth  of  the  world  and 
the  offscouring  of  all  things;  a  preacher  who 
was  a  prisoner  in  chains  at  the  feet  of  his 
judge.  Almost  thou,  (a  man  in  such  an  hu- 
miliating condition,)  almost  thou  persuadest 
me  to  be  a  Christian.  And  who  is  meant 
by  me?  Agrippa,  the  great-grandson  of  the 
mighty  Herod;  Agrippa,  illustrious  for  his 
descent  from  a  race  of  kings;  Agrippa,  a 
monarch  whose  brow  was  encircled  with  a 
crown,  and  whose  person  was  decorated 
with  the  rich  attire  of  royalty ;  Agrippa,  a 
prince  who  swayed  the  sceptre  of  dominion 
over  no  less  than  eight  provinces.  It  is  no 
trifling  matter,  my  brethren,  to  persuade  a 
personage  of  this  description  to  be  only  al- 
most  a  Christian.  Not  many  wise,  not  many 
mighty,  not  many  noble,  are  made  subjects 
oi*  Divine  grace.  We  seldom  see  kings,  like 
the  four  and  twenty  elders  described  in 
Revelations,  casting  their  crowns  before  the 
cross,  and   saying  to  him  that  sits  upon  the 


124  SERMON    FIFTH. 

throne,  Thou  art  worthy,  O  Lord!  to  receive 
glory,  and  honor,  and  power.  Coronets  are 
not  often  set  in  with  a  crown  of  thorns. 
The  cross  is  too  humbhng  an  instrument  to 
be  borne  upon  the  backs  of  the  nobihty,  or 
those  in  high  life.  Agrippa  had  been  in 
the  habit  of  receiving  homage  himself,  and 
he  could  not  render  the  same  to  another. 
Those  before  whom  suppliants  are  accus- 
tomed to  bend,  are  not  easily  brought  them- 
selves to  how  the  knee  to  Jesus  Christ,  and 
acknowledge  him  to  be  their  superior.  Ma- 
ny persons  (and  it  is  a  great  evidence  of 
the  infirmity  of  our  nature)  suppose  that  the 
Almighty  will  hardly  dare  to  thrust  out 
emperors,  and  the  great  ones  of  the  earth 
from  his  kingdom.  They  put  them  upon 
a  kind  of  par  with  God  himself,  and  appear 
to  consider  their  society  as  essential  to  his 
happiness  and  dignity.  They  suppose  that 
their  Maker  would  be  at  a  loss  for  enter- 
tainment without  them;  and  indeed  the 
great  seem  to  fall  in  with  this  supposition. 
They  fancy  that  they  are  composed  of  more 


SERMON    FIFTH.  125 

choice  materials,  a  finer  sort  of  clay,  than 
others,  and  that  God  will  be  a  respecter  of 
their  persons^  in  opposition  to  what  he  has 
expressly  declared.  Witness  the  rodomon- 
tade of  Nebuchadnezzar  while  walking  in 
his  palace:  Is  not  this  great  Babylon  that  I 
have  built  for  the  house  of  the  kingdom,  by  the 
might  of  my  power,  and  for  the  honor  of  my 
majesty  1  It  is  no  trifling  matter,  we  say,  to 
persuade  persons  whose  heads  are  filled 
with  such  blustering  ideas  of  self  importance, 
to  become  meek  and  humble  Christians.  It 
is  diflftcult  to  impress  them  in  the  least  with 
a  sense  of  their  impotence  as  creatures,  and 
their  vileness  as  sinners.  They  look  upon 
themselves  as  a  species  of  Gods,  and  im- 
agine that  when  their  reign  on  earth  shall 
cease,  their  departing  spirits  will  be  wel- 
comed amidst  the  loud  acclaim  of  the  ce- 
lestial hosts,  to  sumptuous  palaces  prepared 
for  them  in  the  skies.  JLift  up  your  heads, 
is  the  language  of  their  hearts, 'O  ye  gates! 
and  be  ye  lift  up  ye  everlasting  doors,  and 
let  us  mighty  nobles  of  the  earth  come  in! 


126  SERMON    FIFTH. 

God,  however,  will  most  assuredly  disap- 
point these  lofty  hopes  and  bring  down  these 
high  looks,  though  Apostles  and  preachers 
cannot  do  it. 

i  II.  In  our  text  we  have  an  expression  of 
approbation  in  favor  of  the  conduct  of  Chi'is- 
tians,  extorted  by  the  force  of  truth  from  an 
enemy. 

'  Almost  thou  persuadest  me  to  be  a  Chris- 
tian. Agrippa  was  doubtless  struck  with 
the  animation  ■  and  zeal  which  the  Apostle 
manifested  for  the  cause  of  Christ.  He  de- 
livered his  sentiments  with  an  impassioned 
ardor,  that  carried  to  the  soul  of  the  king  a 
conviction  of  their  truth  and  their  awful  im- 
portance. Agrippa  had  probably  no  doubt 
of  the  Divine  authority  of  Christianity  after 
hearing  the  address  of  the  Apostle,  for  he 
spoke  in  demonstration  of  the  spirit,  and  like 
one  who  had  indeed  been  delegated  from 
heaven  to  turn  men  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God.  The 
conscience  of  Agrippa  assured  him  that  the 
Apostle  was  no  impostor.     He  felt  while 


SERMON    riFTtf.  127 

listening  to  him,  that  there  is  truly  a  jvdg- 
ment  to  come;  and  was  convinced  that  the 
preacher  must  have  chosen  that  good  part 
^vhich  could  not  he  taken  from  him.     For  the 
moment  the   monarch  could    almost  have 
consented  to  exchange  conditions  with  the 
prisoner,  and  renounce  his  provinces  for  an 
humble,  steadfast  hope  in  Jesus  Christ.    God 
often  compels  the  wicked  to  pay  a  reluctant 
tribute  of  respect  to  the  superior  discern- 
ment of  those  who  make  choice  of  the  hea- 
venly inheritance.     We  find  that  he  did  it 
in  the   case   of  unrighteous  Balaam,  who, 
while   surveying  the  tribes  of  Israel  from 
the  top  of  Peor,  exclaimed,  How  goodly  are 
thy  tents,  O  Jacob !  and  thy  tabernacles,  O 
Israel!     As  tlie  vallies  are  they  sp'ead  forth, 
as  gardens  by  the  river'' s  side,  as  the  trees  oj 
lign-aloes  which  the  Lord  hath  planted,  and  as 
cedar  trees  beside  the  waters.     From  the  top 
of  the  rocks  1  see  him,  and  from  the  hills  I  be- 
hold him ;  lo,  the  people  shall  divell  alone,  and 
shall   not    be    reckoned   among    the   nations. 
Who  can  count   the  dust  of  Jacob,  and  the 


128  SERMON     FIFTH. 

number'  of  tlie  fourth  part  of  Israel?  Let  me 
die  the  death  of  the  righteous,  and  let  my  last 
end  he  like  his.  There  is  something  in  piety 
which  commands  the  veneration  even  of 
the  profligate  and  profane,  they  approve 
even  while  they  despise,  and  envy  the  pos- 
session while  they  hate  the  possessor.  They 
know  that  as  for  the  righteous  it  shall  he  well 
with  them,  but  feel  that  the  wicked,  as  God 
has  declared,  shall  surely  he  destroyed, 

III.  In  our  text  ive  have  an  instance  of 
what  frequently  occurs  among  the  hearers  of 
the  Gospel,  tlie  fatal  predominancy  of  worldly 
affections  over  the  dictates  of  reaso7i,  and  the 
honest  convictions  of  conscience. 

Agrippa  was  almost  persuaded  to  be  a 
Christian,  not  quite.  He  was  just  poising 
between  God  and  Mammon,  between  the 
world  and  religion,  balancing,  as  it  were, 
upon  a  point  between  Heaven  and  Hell. 
His  understanding  was  convinced  of  the 
truth  and  importance  of  Christianity,  but  his 
heart  was  not  sufficiently  affected  to  become 
one  of  its  active  and  open  adherents.    Such 


SERMON     FIFTH.  129 

a  course,  (for  we  should  remember  that  it 
was  a  very  different  thing  to  make  a  pro- 
fession of  Christianity  in  those  days  from 
what  it  is  at  present,)  such  a  course  would 
have  immediately  stripped  him  of  his  crown; 
and  if  it  had  not  robbed  him  of  his  life,  it 
would  most  certainly  have  deprived  him  of 
the  friendship  and  confidence  of  his  princely 
fraternity.  This  was  too  great  a  sacrifice 
for  Agrippa.  He  preferred  ruling  and  be- 
ing respected  a  little  longer  on  earth,  to  be- 
in  o-  made  a  king  and  a  priest  unto  God.  Nor 
was  Agrippa  alone  in  the  disposition  he  dis- 
covered. It  is  no  unusual  occurrence  to 
see  persons  in  our  own  times  who  are  almost 
persuaded  to  be  Christians,  but  who  suffer 
their  convictions  to  be  stifled  by  their  devo- 
tion to  the  world.  Perhaps  there  is  scarcely 
an  individual  to  be  found  who  has  been  a 
regular  attendant  upon  the  faithful  preach- 
in  o-  of  the  Gospel,  who  has  not  experienced 
a  greater  or  less  degree  of  serious  concern 
about  the  salvation  of  his  soul.  All  men 
have  some  "compmictious  visitings  of  con- 

7 


130  SERMON    FIFTH. 

science"  while  listening  to  the  rigorous  de- 
mands of  God's  holy  law,  which  requires 
truth  in  the  imvard  parts,  which  denounces 
eternal  death  for  the  most  inconsiderable 
departure  from  moral  purity ;  and  declares, 
in  the  most  plain  and  unequivocal  terms, 
the  total  insufficiency  of  any  obedience 
which  mortals  can  render  to  justify  them  in 
the  sight  of  heaven.  These  convictions, 
however,  are  not  uncommonly  of  short  con- 
tinuance. Like  the  morning  cloud  and  the 
early  dew,  they  soon  go  away  without  pro- 
ducing any  permanent  good.  The  subjects 
of  them,  as  our  Savior  said  of  one  with 
whom  he  conversed,  are  frequently  not  far 
from  the  Tiingdom  of  heaven.  Another  step 
might  place  them  on  the  rock,  and  secure 
to  them  an  eternity  of  delight.  And  why 
do  they  not  take  it?  Can  any  of  my  hear- 
ers inform  us?  Do  those  of  us  who  are 
almost  religious,  know  why  they  are  not 
entirely  sol  Can  those  of  us  who  believe 
that  there  is  a  power  in  godliness,  tell  us 
why  they  do  not  yield   to  it?     Can  those 


SERMON    FIFTH.  131 

who  do  not  absolutely  detest  the  people  of 
God,  but  who  can  summon  patience  enough 
to  converse  with  them,  and  who  experience 
a  degree  of  pleasure  in  attending  to  some 
of  the  exercises  of  public  worship,  can  those 
tell  us  why  they  do  not  enlist  themselves 
by  an  open  profession  among  those  who  ai'e 
on  the  Lord's  side,  and  engaged  in  fighting 
his  battles?  The  answer  to  these  questions 
is  easy.  It  is  the  fear  and  the  love  of  the 
world  which  prevent  them  from  embracing 
the  religion  of  Jesus,  and  making  their  sal- 
vation the  one  thing  needful.  Tell  us,  ye 
timorous,  ye  dastardly,  ye  chicken-hearted 
souls,  (we  appeal  to  you,)  is  it  not  so?  Tell 
us  the  honest  truth,  are  you  not  ashamed  of 
the  Gospel  of  Jesus  Christ?  Do  you  not 
shudder  at  the  thought  of  encountering  the 
ridicule  of  a  licentious  woi'ld  ?  Do  you  not 
dread  its  reproaches  more  than  you  do  the 
tortures  of  the  damned  ?  You  starde  when 
we  talk  to  you  of  taking  up  your  cross  and 
following  Christ.  You  esteem  this  a  hard 
saying.    You  cannot  receive  it.    It  will  cost 


132  SERMON    FIFTH, 

you  too  many  trials.  You  cannot  break  off 
from  your  companions  in  gaiety  and  folly. 
You  cannot  renounce  your  frothy  amuse- 
ments, and  habituate  your  minds  to  what 
you  conceive  to  be  the  gloomy  exercises  of 
devotion.  Perhaps  (your  heart  secretly 
whispers  to  3^ou)  so  much  attention  to  re- 
ligion is  not  necessary.  Perhaps  God  is 
more  merciful  than  some  represent  him. 
Perhaps  we  shall  be  saved  without  subject- 
ing ourselves  to  reproaches,  and  exchanging 
our  pleasures  for  the  pains  of  self-deniaL 
Perhaps  you  will,  and  perhaps  you  icill  not. 
It  is  astonishing  that  men  can  rest  satisfied 
about  their  eternal  salvation,  when  it  de- 
pends upon  a  perhaps.  Pei'haps  these  per- 
sons will  find  that  they  are  mistaken.  Per- 
haps they  will  find  that  God  is  in  very  deed 
a  consuming  fire.  Perhaps  they  will  find 
that  his  justice  is  commensurate  with  his 
mercy.  Perhaps  they  will  find  that  of  those 
who  are  ashamed  of  Christ  and  of  his  imrds 
before  men,  of  them  also  icill  he  he  ashamedy 
when  he  cometh  in  the  glory  of  his  Father 


S1ERM0N    FIFTH.  133 

with  the  holy  angels.  Perhaps  they  will  find 
that  there  is  a  heaven,  into  which  none  shall 
enter  but  those  that  overcome  by  the  blood 
of  the  Lamb,  and  have  his  mark  written  in 
their  foreheads;  and  perhaps,  too,  they  will 
find  that  there  is  a  hideous  hell,  and  that 
they  will  be  of  the  number  of  those  who  shall 
take  up  their  eternal  abode  in  it 

Leave  not,  sinners,  O  leave  not  your 
salvation  to  depend  upon  a  perliaps.  En- 
deavor to  arrive  at  certainty  respecting  it, 
by  giving  all  diligence  to  make  you?'  calling 
and  election  sure,  and  to  be  established  upon 
the  rock.  Be  convinced  that  to  be  ahnost 
a  Christian  will  avail  you  nothing  in  the 
<lay  of  judgment.  An  almost  Christian  is 
the  most  pitiable  object  in  existence.  He 
neither  enjoys  the  world  nor  religion.  His 
convictions  are  just  deep  enough  to  rob  him 
of  the  pleasures  of  the  former,  but  too  su- 
perficial to  afford  him  the  consolations  of 
the  latter.  He  lives  the  slave  of  perpetual 
terrors,  and  when  he  dies,  his  anguish  is 
embittered  by  the  recollection  that  he  w^as 


134  SERMON     FIFTH. 

snatched  as  it  were  from  the  very  threshold 
of  heaven,  and  plunged  in  the  pit  of  de- 
spair. Let  us  then  be  persuaded,  my  hear- 
ers, to  apply  ourselves  to  the  business  of  our 
salvation  with  earnestness.  Rest  assured 
that  it  requires  the  utmost  activity.  The 
soul  of  the  sluggard  desireth,  and  hath  no- 
thing, hut  the  sold  of  the  diligent  sliall  he 
Ttiadefat,  Whatsoever  thy  handfindeth  to  do, 
do  it  ivith  all  thy  might.  None  can  enter 
the  strait  gate  but  those  that  strive.  The 
kingdom  of  heaven  suffereth  violence  now  as 
well  as  in  the  days  of  the  Baptist  and  apos- 
tles, and  the  violent  still  take  it  hy  force.  Ask, 
and  it  shall  he  given  ;  seek,  and  ye  shall  find ; 
knock,  and  it  shall  he  ojyened  unto  you.  Yea, 
says  the  wise  man,  if  thou  criest  after  know- 
ledge, and  liftest  up  thy  voice  for  understand- 
ing ;  if  thou  seekest  her  as  silver,  and  search- 
est  for  her  as  for  hid  treasures,  then  shalt  tJiou 
understand  the  fear  of  the  Lord,  and  find  the 
knowledge  of  God.  Think  not  that  to  be- 
come Christians  will  degrade  you ;  it  is  the 


SERMON     FIFTH.  135 

noblest   elevation  of  which  oar  sinful  race 
are  capable. 

"  A  Chi-istian  is  the  highest  state  of  man, 

"  And  is  there,  who  the  blessed  cross  wipes  off, 

*'  As  a  foul  blot,  from  his  dishonored  brow  ? 

"  If  angels  tremble,  'tis  at  such  a  sight : 

"  The  wretch  they  quit,  desponding  of  their  charge, 

•''  More  struck  with  irrief  or  wonder,  who  can  tell  ?" 


SERMON  VI. 

Fear  not,  little  flock ;  for  it  is  your  Father's  good  pleasure  to 
give  you  the  kingdom. — Lulte,  12  :  32. 

Great  pains  were  taken  by  the  Savior 
to  suppress  that  timidity  in  his  disciples 
which  is  natural  to  the  heart  of  man  in  cir- 
cumstances of  peculiar  exigency  and  peril. 
He  knew  full  well,  and  distinctly  foretold, 
that  the  world,  which  had  hated  him,  would 
hate  them.  He  knew  the  trials  that  were 
before  them ;  that  they  should  be  brought 
before  governors  and  kings  for  his  name's 
sake ;  that  they  should  be  turned  out  of  the 
synagogue,  their  rights  disregarded,  their 
property  confiscated,  their  persons  impris- 
oned, and  that  many  would  think  that  who- 
soever should  kill  them  would  do  God  ser- 
vice. To  fortify  them  for  the  endurance  of 
these  evils,  he  placed  before  them  in  bright 
array,  the  retributions  of  the  eternal  world. 
He  reminded  them  of  the  universal  Provi- 


SERMON    SIXTH.  137 

dence  which   God   exercises  over  all  crea- 
tures and  all  events ;  of  his  promise  to  take 
care  of  his  people,  and   that   he   certainly 
will   fulfil    his    promise :    that  distrust   and 
perplexity  about  the  supply  of  their  earthly 
wants  would  be  altogether  inexcusable :  that 
heavenly  treasures  are  infinitely  preferable 
to   earthly :  that  the  violence  of  man  was 
not  to  be  dreaded :  that  though  they  should 
have  killed  the  body,  there  was  no  more 
that  they  could  do :  that  whosoever,  through 
pusillanimity  and  a  desertion  of  his  cause, 
should  save   his   life,   should  lose  it;    and 
whosoever  would  lose   his  life  for  his  sake 
and  the   Gospel's,  should  find  it ;  and  that 
He  only  is  the  rightful  object  of  fear,  who, 
when  he  hath  killed,  hath  power  to  cast  into 
hell.    Fear  not,  little  jhck,  what  man,  whose 
breath  is  in   his  nostrils,  can  do  unto  you. 
Fear  not  the  occurrence  of  worldly  disas- 
ters.   Fear   not   the    combined  powers   of 
earth,  and  of  hell,  that  may  be  leagued  for 
your  destruction  ;  for,  though  your  numbers 
are  diminutive,  and  your  persons  are  de- 

'7* 


138  SERMON    SIXTH. 

spised,  none  of  these  considerations  shall 
deprive  you  of  the  rich  inheritance  that  is 
in  store  for  you  ;  for  it  is  you?'  Fathers  good 
pleasure  to  give  you  the  kingdom. 

In  the  text,  as  we  understand  it,  the  fol- 
lowing truths  are  either  expressly  or  im- 
pliedly taught. 

I.  In  the  first  place,  that  the  disciples 
of  Christ  are  a  little Jlock, 

II.  Secondly  ;  that  they  are  greatly  be- 
loved of  God  the  Father,  who,  in  the  wise 
and  righteous  exercise  of  his  sovereign 
pleasure,  has  engaged  to  bestow  on  them 
the  blessedness  of  Heaven.    And 

III.  Thirdly  ;  that  the  guaranty  of 
the  Divine  favor  which  is  made  to  them, 
should  fortify  and  sustain  them  under  all 
the  ills  which  can  happen  to  them  in  the 
present  life. 

These  ideas  deserve,  and  will  receive, 
a  separate  consideration. 

1.  In  the  first  place,  the  disciples  of 
Christ  are  a  little  flock. 

All  that  profess  to  be  the  disciples  of 


SERMON     SIXTH,  139 

Christ  throughout  the  world,  compose  but  a 
small  number  in  comparison  with  the  rest 
of  mankind.  Heathens,  Mahommedans, 
and  Jews,  every  one  knows,  are  not  Chris- 
tians. In  Catholic  countries,  which  are 
extensive  and  populous,  there  are  but  very 
few  who  give  evidence  that  they  embrace 
enough  of  the  Christian  system  to  save 
them.  And  even  in  lands  denominated 
Protestant,  the  great  r^ass  of  the  inhabitants 
do  not  profess  to  have  any  saving  interest  in 
Christ.  They  acknowledge  themselves  to 
be  worldly  people.  And  among  those  who, 
in  the  common  acceptation  of  the  term,  are 
called  Christians,  a  very  slender  portion 
only  can  lay  any  just  claims  to  the  appella- 
tion of  Christ's  disciples.  Who  does  not 
know  that  the  Protestant  world  is  split  into 
different  denominations,  many  of  whom  em- 
brace and  propagate  damnable  and  soul- 
destroying  heresies?  And  in  branches  of 
the  Church  which  are  purest,  it  would 
manifest  a  culpable  amount  of  ignorance 
and    presumption  to  denv  that  there  is  a 


140  SERMON    SIXTH. 

large  proportion  of  chafF  mingled  with  the 
wheat :  false  and  hypocritical  professors  of 
religion.  All  are  not  Israel  that  are  of  Israel. 
All  are  not  really  the  disciples  of  Christ 
that  .profess  to  be  so. 

The  genuine  disciples  of  Christ,  who 
compose  the  little  flock  of  which  he  speaks, 
are  called,  and  chosen  of  God,  and  precious. 
They  have  imbibed  his  spirit.  They  obey 
his  instructions,  and  follow  in  his  footsteps. 
The  gate  that  leadeth  unto  life  is  straight, 
and  few  there  be  that  find  it.  Many,  I  say 
unto  you,  will  seek  to  enter  in,  hut  shall  not 
he  ahle. 

None  will  enter  into  the  kingdom  of 
heaven  who  do  not  follow  Christ  in  the  re- 
generation :  who  do  not  repent  of  sin,  and 
forsake  it ;  who  do  not  deny  themselves 
and  take  up  their  cross.  The  largeness  of 
the  multitude  who  disobey  God  will  have 
no  effect  in  changing  his  requisitions  or  de- 
terminations. The  angels  that  sinned,  no 
doubt,  were  a  multitude ;  but  he  cast  them 
down  to  hell. 


SERMON     SIXTH.  141 

The  world  of  the  ungodly  were  nume- 
rous when  he  brought  in  the  flood  upon  it, 
and  spared  none  but  Noah  and  his  family. 
The  cities  of  the  plain  were  thickly  inhab- 
ited when  he  condemned  them  with  an 
overthrow.  God  says  to  us,  Thou  sluilt  not 
follow  a  midtitude  to  do  evil.  If  you  do,  you 
must  expect  to  take  the  consequences  that 
are  threatened  to  evil  doers.  God's  justice 
must  not  be  sacrificed  that  your  damnation 
may  slumber.  He  knows  how  to  reserve 
the  unjust  unto  the  day  of  judgment  to  be 
punished,  (as  well  as  to  deliver  the  godly  in 
times  of  disaster,)  and  if  they  continue  to 
disobey  him,  he  means  to  punish  them  how- 
ever many  there  may  be  of  them.  Num- 
bers weigh  nothing  in  his  estimation  when 
put  over  in  the  scales  against  his  express 
and  solemn  declarations.  Heaven  and  earth 
may  pass  away,  but  his  word  will  not  pass 
away  till  every  jot  and  tittle  of  it  shall  be 
fulfilled.  Though  the  real  disciples  of 
Christ  are  ever  so  little  a  flock,  they  are 
all  that  will,  or  can  be  saved. 


142  SERMON     SIXTHr 

2.  Secondly,  our  text  teaches  that  the 
disciples  of  Christ  are  greatly  beloved  of 
God  the  Father,  who,  in  the  wise  and  right- 
eous exercise  of  his  sovereign  pleasure,  has 
engaged  to  bestow  upon  them  the  blessed- 
ness of  heaven.  It  is  your  Father  s  good 
pleasure  to  give  you  the  kingdo7n.  God  is 
their  Father.  They  are  told,  when  they 
pray,  to  call  Him  Our  Father.  The  king- 
dom is  the  property  of  the  Father,  and  He 
will  bestow  it  on  them  for  whom  it  is  pre- 
pared;  or,  in  other  words,  for  whom  it  was 
intended.  He  will  bestow  it  gratuitously y 
or  in  such  a  way  that  the  reward  shall  be 
reckoned  to  be  of  grace,  and  not  of  debt.. 
The  kingdom  is,  in  the  strictest  sense  of  the 
term,  a  donation.  It  is  your  Father's  good 
pleasure  to  give  you  the  kingdom.  No 
child  of  Adam  has  a  title  to  it,  except  it 
comes  to  him  through  Christ,  and  in  the 
channel  of  the  new  and  everlasting  covenant. 
Merit,  on  the  part  of  the  believer,  is  out  of 
the  question..  He  has  done  and  can  do 
nothing  to  deserve  the  Divine  favor.  If  saved, 


SERMON    SIX.TH.  143 

n  is  altogetlier  of  grace,  free,  unmerited  and 
sovereign  grace. 

Salvation  flows  entirely  from  the  bound- 
less munificence  and  mercy  of  God.     It  is 
\i\s  pleasure  to  give  the  kingdom  to  his  poor 
and   despised   people.     He   experiences   a 
delight  in  doing  it.     And  if  it  is  pleasing  to 
him,  it  must,  in  the  very  necessity  of  the 
case,  be  wise  and   proper  for  him  to  do  it 
God  can  do  nothing  that  is  wrong,  or  rash 
and  arbitrary.     If  it  be  his  pleasure  to  give 
the  kingdom  to  the  little  flock,  it  is  his  good 
pleasure.     As  we  said,  it  is  in  the  imse  and 
righteous  exercise  of  his  sovereign  pleasure 
that  he   does  it.     He  does  it  because  in  his 
view  he  sees  it  to  be  best  to  be  done.     To 
his  creatures  it  mav  seem  different;  but  his 
creatures  are  incapable   of  fathoming   his 
designs,  or  of  prescribing  his  course.    Some 
would  say  that  he  ought  to  give  the  king- 
dom to  all  men,  instead  of  restricting  it  to 
the  little  Jbck.     But  it  is  not  his  pleasure  to 
do   so;   and  his  pleasure   to   do  otherwise 
must  be  good.     Because  we  are  unable  to 


144  SERMON    SIXTH. 

perceive  the  reasons  of  the  Divine  conduct, 
we  are  not  to  infer  that  it  is  ivithout  reasons. 
What  are  ice,  that  we  should  undertake  the 
task  of  giving  counsel  to  the  Most  High,  or 
that  we  should  attempt  to  sit  in  judgment 
on  his  proceedings,  and  decide  for  him  what 
he  ought  to  do  \    Were  we  born  any  longer 
than   yesterday  ?      Is    our  foundation  any 
thing  else  than  in  the  dust?      Without  con- 
troversy, says  the  Apostle,  great  is  the  myste- 
ry  of  godliness.    None  can  form  an  adequate 
conception  of  the  blessedness  of  heaven.    It 
is  "a  kingdom  of  immense   delights."     Its 
happiness  consists  in  the  absence  of  every 
thing  that  is  evil,  and  in  the   presence  of 
every  thing  that  is  truly  good  and  desirable. 
Its  happiness  will  for  ever  be  complete  and 
without  any  interruption  or  alloy.     Heaven 
is  a  holy,  and  therefore,  it  is  a  hapjpy  place. 
Its  inhabitants  never  sin,  and  therefore  they 
are  never  sick.    In  it  will  be  heard  no  voice 
of  sorrow,  or  crying,  nor  will  there  be  the 
endurance   of   any  pai7i  or  death;  for  the 
former  things  are  passed  away.     The  King 


SERMON    SIXTH.  145 

that  sits  upon  the  throne  has  said,  Behold  I 
make  all  things  new,  lam  Alpha  and  Omega,, 
the  beginning  and  the  end.  1  will  give  unto 
him  that  is  athirst  of  the  fountain  of  the 
imter  of  life  freely.  He  that  overcometh  shall 
inherit  all  things;  and  1  will  he  his  God,  and 
he  shall  he  my  son, 

3.  In  the  third  place,  our  text  teache* 
that  the  guaranty  of  the  Divine  favor  which 
is  made  to  the  disciples  of  Christ,  should 
fortify  and  sustain  them  under  all  the  ills 
that  can  happen  to  them  in  this  hfe. 

Fear  not,  little  flock,  for  it  is  your  Fa- 
ther's good  pleasure  to  give  you  the  king- 
dom. God  is  for  you,  and  ivho  and  luhat 
can  be  against  youl  The  covenant  that 
has  been  confirmed  by  the  oath  of  him  wha 
cannot  lie,  and  ratified  by  the  blood  that 
has  been  shed  for  your  redemption,  secures 
to  you  the  purchased  inheritance  with  as 
much  certainty  as  if  you  already  had  it  in 
possession.  Outward  calamities  may  befall 
you;  the  clouds  of  adversity  may  gather 
around  you;  tribulation,  and   distress,  and 


146  SERMON    SIXTff. 

persecution,  and  famine,  and  nakedness,  and 
peril,  and  sword  may  assail  you;  the  world 
in  which  you  are  may  be  agitated  and  con- 
vulsed; you  may  hear  of  tears  and  rumors  of 
wars ;  mens  hearts  may  he  failing  them  for 
fear,  and  for  looking  after  those  things  ivhich 
are  coming  on  the  earth ;  every  thing  around 
you  may  wear  the  aspect  of  gloom;  great 
distress  and  perplexity  may  prevail  among 
the  people  of  the  world ;  but  when  these  are 
called  to  girding  on  of  sackcloth,  the  little 
flock  of  Christ  may  possess  their  souls  in 
patience  and  lift  up  their  heads,  for  their 
redemption  draweth  nigh.  The  disasters 
that  overwhelm  others  need  not  trouble  or 
terrify  them.  The  minds  of  those  who  are 
stayed  on  God,  he  will  keep  in  perfect 
peace.  They  who  covet  not  the  smiles,  need 
not  be  cast  down  by  the  poicers  of  the  world. 
Their  chief  interests  lie  lodged  within  the 
veil,  and  the  agitations  of  earth  need  not 
disturb  them. 

When  the  turmoils  which  oar  Lord  pre- 
dicted, and  to  which  we  have  just  alluded. 


SERMON     SIXTH.  147 

took  place  among  the  nations,  and  Jerusa- 
lem was  literally  trodden  down  of  the  Gen- 
tiles, when  upwards  of  two  millions  of  Jews 
perished  in  the  siege  of  that  devoted  city, 
or-  were  carried  away  captives,  historians 
of  unquestionable  veracity  inform  us  that 
not  a  single  Christian  was  destroyed.  The 
little  band  of  Christ's  disciples,  unmoved 
and  unharmed,  proceeded  in  the  prosecu- 
tion of  the  task  that  was  assigned  them,  and 
propagated  the  Gospel  in  a  season  of  unex- 
ampled commotion  and  violence. 

The  Church  of  God  has  always  been 
built  up  with  most  success  in  troublous  times. 
The  good  will  of  Him  that  divelt  in  the  hush 
is  with  her  in  the  fires,  and  keeps  her  from 
being  consumed.  In  times  of  peculiar  ex- 
igency he  arms  his  people  for  the  conflict, 
gives  them  strength  proportionate  to  their 
day,  and  clothes  them  with  an  energy  that 
is  from  above.  Through  the  supernatural 
assistance  that  is  vouchsafed  to  them,  they 
become  zealous  and  bold  in  the  defence  and 
support  of  their  Master  s  cause..     The  testi- 


148  SERMON    SIXTH.    ^ 

mony  which  they  give  for  him  i&  open,  de- 
cided, fearless  and  effective.  It  has  ceased 
with  them  to  be  a  question  whether  they 
shall  please  men,  or  obey  God.  They  are 
for  him  though  the  universe  besides  should 
be  against  him.  Over  all  the  evils  which 
flesh  is  heir  to,  they  are  more  than  conquer- 
ors, and  they  know  and  are  persuaded  that 
neither  height,  nor  depth,  nor  any  other  crea- 
ture can  separate  them  from  the  love  of  God 
which  is  in  Christ  Jesus  their  Lord, 

Should  the  present  sunshine  of  outward 
peace  and  prosperity  which  we  enjoy,  pass 
away  from  our  churches,  and  instead  of  it 
should  a  ti?ne  of  tribulation  or  persecution 
arise,  we  would  then  know  better  than  we 
now  do  who  are  and  who  are  not  Christians. 
Such  a  period,  my  brethren,  may  soon 
come.  We  are  a  sinful  nation,^  and  God  is 
giving  us  indications  that  he  is  angry  with 
us;  profanity,  sabbath-breaking,  and  other 
crying  vices  prevail  to  an  unprecedented 
and  alarming  extent. 

I  shall  canclude  this  discourse,  my  breth- 


SERMON    SIXTH.  149 

ren,  by  directing  your  thoughts  for  a  mo- 
ment to  the  importance  which  in  the  Divine 
mind  is  attached  to  the  instrumentality  of 
Christ's  litde  flock,  in  the  accomplishment 
of  some  of  his  most  illustrious  designs.  It  is 
the  province  of  Infinite  Wisdom  to  make 
little  causes  produce  great  effects.  Christ- 
ians are  a  little  flock  when  compared  with 
the  rest  of  the  world ;  but  their  influence  is 
prodigious,  and  they  are  of  more  value  than 
many  sparroivs,  or  than  all  the  sinners  on 
earth  or  in  hell.  And  when  they  shall  all 
be  gathered  together,  they  will  form  a  com- 
pany which  no  man  can  numher. 

Their  influence  is  strongly  felt  on  earth, 
and  their  redemption  will  be  the  ceaseless 
theme  of  admiration  and  praise  to  the  whole 
universe  of  holy  and  happy  beings.  The 
design  of  God,  as  the  Apostle  teaches,  is  to 
make  all  men  see  what  is  the  fellowship  of 
the  mystery,  which  from  the  beginning  of 
the  world  hath  been  hid  in  God,  who  cre- 
ated all  things  by  Jesus  Christ,  to  the  intent 
that  now  unto  the  principalities  and  powers 


150  SERMON     SIXTH. 

in  heavenly  places  might  be  known,  by  or 
through  the  Churchy  the  manifold  wisdom  of 
God  according  to  the  eternal  purpose  which 
he  purposed  in  Christ  Jesus  our  Lord.  The 
Church,  which  is  the  little  flock  of  Christ, 
are  the  salt  of  the  earth,  and  through  them, 
tmder  God,  are  dispensed  to  our  world  all 
the  blessings  of  real  value  that  it  ever  en- 
joyed. But  for  them  it  had  long  ago  become 
as  Sodom  and  been  made  like  unto  Go- 
morrah. 

It  is  a  grievous  and  most  hurtful  mistake 

o 

to  suppose,  as  many  do,  that  the  strength 
and  efficacy  of  the  Church  consists  in  the 
numher  of  her  communicants,  or  in  the 
pomp  and  splendor  of  her  outward  worship 
and  the  extent  and  magnificence  of  her 
worldly  resources;  as  though  the  cause  of 
Jesus  Christ  were  dependant  for  its  support 
upon  the  wise,  the  mighty,  and  the  noble, 
the  gorgeous  array  of  titles  and  the  tinsel 
trappings  of  this  vain  world ;  as  though 
Jesus  Christ  needed  something;  and  if  rich 
and  honorable  individuals,  as  generals,  and 


SERMON    SIXTH.  151 

judges,  and  governors,  would  come  to  his 
communion,  his  interests  would  be  wonder- 
fully subserved.  Now  the  reverse  of  all  this 
we  affirm  to  be  true.  The  Church  is  most 
prosperous  and  most  powerful,  and  always 
has  been,  and  always  will  be,  when  most 
pure. 

Worldly  possessions,  with  their  honors 
and  their  wealth,  hang  upon  her  as  a  dead 
weight  that  wholly  encumbers  and  corrupts. 
The  meanest  disciple  of  Christ,  however 
obscure  his  condition,  or  lowly  his  preten- 
sions, if  found  to  be  walking  in  the  fear  of 
God's  commandments,  exerts  an  influence  a 
thousand  fold  more  controlling  and  saluta- 
ry; an  influence  that  speaks  to  the  hearts 
and  the  consciences  of  the  ungodly  in  tones 
that  make  them  tremble.  No  matter  thougrh 
he  be  bond  or  free,  black  or  white.  If  he  is 
a  devoted  servant  of  Jesus  Christ  his  instru- 
mentality will  be  owned,  and  will  prove 
efficient  in  the  promotion  of  the  Divine 
glory. 

The  strength  and  efficiency  of  the  Church, 


152  SERMON     SIXTH. 

then,  be  it  ever  remembered,  are  with  the 
poor  and  afflicted  people  whom  God  will 
save,  while  his  eyes  are  upon  the  haughty, 
that  he  may  bring  them  down.  May  he 
add  to  this  Church  such,  and  such  only,  as 
shall  let  their  light  shine.  Then,  though 
the  flock  shall  be  ever  so  little,  it  will  be 
their  Father's  good  pleasure  to  give  them 
the  kingdom.  They  shall  serve  him  faitli- 
fuUy  in  their  generation,  and  enjoy  him  in  a 
world  of  glory,  and  without  end. 


SERMON  VII. 

Finally,  brethren,  whatsoever  things  are  true,  whatsoever 
things  are  honest,  whatsoever  things  are  just,  whatsoever 
things  are  pure,  whatsoever  things  are  lovely,  whatsoever 
things  are  of  good  report;  if  there  be  any  virtue,  and  if 
there  be  any  praise,  think  on  these  things. — Philippians, 
4:  8. 

Christianity  is  a  practical  concern,  and 
the  duties  which  it  enjoins  consist  of  an  al- 
most endless  variety.  Sometimes  it  gives 
general  rules  for  the  direction  of  human 
conduct,  and  at  others  it  descends  to  parti- 
culars and  goes  into  minute  details,  so  that 
in  fact  we  have  line  upon  line,  p?'ecepf  upon 
Ijrecept.  The  Scriptures  are  so  full  and  en- 
tire that  none  who  have  access  to  them 
have  any  apology  to  offer  for  ignorance  of 
any  thing  whatever  that  relates  to  faith  and 
practice.  For  purposes  of  this  nature  they 
are  "a  sufficient  and  infalhble  directory." 
He  that  runneth  may  read,  and  the   most 


154  SERMON     SEVENTH. 


ordinary  capacities  may  understand  all  that 
is  really  desirable. 

The  text  contains  a  general  summary  of 
Christian  duties  and  graces,  which  are  re- 
commended to  our  observance  with  peculiar 
and  characteristic  earnestness  by  the  Apos- 
tle. Not  one  of  the  duties  which  he  has  en- 
joined is  unimportant;  not  one  of  them  but 
is  of  universal  obligation;  and  I  add,  there 
is  not  one  of  them  which,  if  duly  heeded, 
would  not  essentially  change  and  meliorate 
the  condition  of  mankind. 

I.  It  is  proposed,  as  we  proceed  in  this 
discussion,  in  the  first  place,  to  say  something 
on  the  point  to  which  the  Apostle  has  given 
peculiar  prominence  in  his  enumeration  of 
the  things  that  are  true,  or  according  to  truth. 
Finally,  hrethreiiy  ivhatsoever  things  are  true ; 
if  there  he  any  virtue,  and  if  there  he  any 
praise,  think  of  these  things.  A  strict  and 
solemn  regard  to  truth  is  the  thing  here  in- 
culcated, and  the  Apostle  gives  it  di  peculiar 
prominence  by  placing  it  foremost  in  his 
enumeration.    It  is  the  thing  that  is  to  claim 


SERMON     SEVENTH.  155 

our  primary  attention,  and  for  a  deficiency 
in  which  nothing  else  can  atone.  Truth  is 
a  representation  of  things  that  accords  with 
the  reaUty,  or  that  agrees  with  existing  facts 
and  circumstances.  Its  opposite  is  false- 
hood, and  consists  in  a  wilful  endeavor  or 
desire  to  represent  things  as  existing  which 
do  not  exist,  or  as  existing  in  a  manner  and 
form  different  from  the  reality.  The  crime 
of  falsehood,  therefore,  may  be  committed 
in  other  ways  than  by  the  utterance  of 
ivords.  It  may  be  done  by  signs  and  looks, 
by  motions  and  gestures.  Actions  speak  as 
well  as  ivords,  and  he  who  wilfully  misrepre- 
sents, or  makes  a  wrong  impression  on  the 
mind  of  another  is,  to  all  intents  and  pur- 
poses, guilty  of  the  sin  of  lying,  which  is  a 
violation  of  an  express  commandment  of  the 
decalogue. 

The  disposition  to  impugn  the  truth,  to 
deceive,  or,  (which  is  the  same  thing,)  to  give 
false  representations  of  things,  is  natural  to 
depraved  men.  It  enters  into  the  very  tex- 
ture of  the  human   constitution,  is  closely 


156  SERMON     SEVENTH. 

interwoven  with  every  fibre,  discovers  itself 
in  our  earliest  acts,  and  reigns  with  an  un- 
controlled dominion  until  checked  by  Divine 
grace,  or  restrained  by  the  force  of  custom, 
or  the  laws  and  institutions  of  civil  society. 
In  this  respect  it  is  manifest  from  a  survey 
of  the  conduct  of  mankind,  that  the  soul 
loves  evil  more  than  good,  and  cannot  be 
brought  to  acquiescence  in  the  latter  with- 
out the  constraining  influence  of  some  pow- 
erful external  agency.  The  iDicked,  (says 
God,)  by  which  he  means  all  men  in  theil' 
natural  estate,  are  estranged  from  the  ivomlj. 
They  go  astray  as  soon  as  they  he  horn,  speak- 
ing lies.  It  has  been  said  by  those  who 
deny  original  sin,  that  this  is  a  figurative 
expression;  evidently  figurative,  because  it 
cannot  be  literally  true  that  men  speak  lies 
as  soon  as  they  are  born,  inasmuch  as  child- 
ren must  be  some  time  in  the  world  before 
they  can  acquire  the  faculty  of  speech.  A 
puerile  attempt  this  to  evade  the  force  of  a 
Divine  declaration  which  it  would  seem 
that  no  one,  who  was  not  himself  greatly 


SERMON     SEVEXTH.  157 

estranged,  could  for  a  moment  misunder- 
stand. When  God  says  that  men  go  astray 
as  soon  as  they  he  horn,  what  else  can  he 
mean  but  they  have  the  disjjosition  to  do  so, 
which  shows  itself  as  soon  as  the  organic 
ability  will  allow,  that  they  speak  lies  in 
their  purposes,  in  their  interests  and  actions, 
and  that  they  will  employ  their  tongues  in 
giving  utterance  to  falsehood  as  soon  as  they 
shall  acquire  by  experience  the  use  and 
management  of  them  ?  Who  has  ever  had 
an  acquaintance' with  the  infant  that  did 
not  perceive,  as  soon  as  it  discovered  a  ca- 
pacity for  any  mental  exercise,  a  disposition 
to  deceive  t 

Idolatry,  and  all  other  systems  of  false 
worship,  have  their  foundation  in  falsehood, 
and  spring  from  a  desire  to  deceive  and  to 
be  deceived.  False  systems  of  religion  are 
misrepresentations  of  the  character  and 
purposes  of  God.  They  grow  out  of  a  dis- 
belief of  his  declarations,  or  a  v/ilful  and 
wicked  perversion  of  them;  and  from  a  se- 
cret wish  that  is  cherished  to  have  it  so,  the 


158  SERMON     SEVENTH. 

deceiver  comes  at  length  to  believe  a  false- 
hood as  firmly  and  fully  as  if  it  were  the 
truth.  He  feedeth,  says  God,  on  ashes.  A 
deceived  heart  hath  turned  him  aside  that 
he  cannot  deliver  his  soul,  nor  say,  "is  there 
not  a  lie  in  my  right  hand  1" 

The  deceiver  clings  to  his  refuge  of  lies 
with  a  pertinacity  that  nothing  can  destroy 
but  the  Spirit  of  God.  He  reveres  not  the 
love  of  the  truth,  but  has  pleasure  in  un- 
righteousness and  falsehood ;  and  for  this 
reason  God  sends  him  strong  delusions  that 
he  should  believe  a  lie,  and  he  really  does 
believe  it,  as  much  as  if  it  were  the  truth. 
Because  the  heathen  nations  did  not  like  to 
retain  God  in  their  knowledge,  he  gave  them 
up  to  the  folly  and  the  guilt  of  changing  the 
truth  of  God  into  a  lie,  and  w^orsbipping  and 
serving  the  creature  more  tlian  the  Creator, 
who  is  blessed  for  ever.  Hence  the  homage 
which  they  rendered  to  birds  and  four  footed 
beasts  and  creeping  things.  Hence  the  trans- 
formation of  the  incorruptible  and  uncre- 
ated God  into  the  similitude  of  an  ox  that 


SERMON     SEVENTH.  159 

eMeth  grass,  and  all  the  countless  absurdities 
into  which  perverse  men  have  run  in  their 
conceptions  of  Him.  The  Scriptures  de- 
nominate these  inventions  o^  men  lying  van- 
ities. The  gods  of  the  heathen,  says  David, 
are  a  lie. 

Hypocrites,  and  formalists  too,  whose 
business  is  to  make  pretensions  to  goodness 
which  does  not  belong  to  them,  arc  engaged 
in  efforts  to  deceive,  first  their  fellow  men, 
sometimes  themselves,  and  at  others  the 
great  and  heart-searching  God.  Ephraim, 
says  Jehovah,  compasseth  me  about  ivlth  lies. 
They  make  pretensions  to  a  zeal  in  my  ser- 
vice which  is  false,  and  they  imagine  that 
they  will  succeed  in  palming  their  imposi- 
tions upon  me.  This  people  draweth  nigh  to 
me  icith  their  mouth,  and  honoreth  me  ivith 
their  lips,  hut  t^ieir  heart  is  far  from  me. 
They  sit  before  me  as  my  people  sit,  but  they 
do  not  my  words.  They  are  a  smoke  in  my 
nose,  their  incense  and  their  offerincys  are 
an  abomination  to  me.  I  cannot,  away  with 
them.     Thev  call  -me  Lord,  Lord,  and  think 


160  SERMON    SEVENTH. 

to  deceive  me  with  their  endearing  appella- 
tions and  sanctimonious  pretensions,  but  I 
know  them,  that  they  have  not  the  love  of 
God  in  them. 

The  narrative  of  Ananias  and  Sapphira 
administers  a  lesson  of  awful  warning  to  all 
who  are  inclined  to  make  religious  preten- 
sions that  are  not  founded  in  truth  and  sin- 
cerity. Such  persons  lie,  not  unto  men,  but 
unto  God.  If  any  say  we  have  fellowship 
with  him,  (God,)  and  walk  in  darkness,  we 
lie,  and  do  not  the  truth;  all  insincere  pro- 
fessors of  religion  are  compared  to  liars.  It 
is  evident,  then,  that  in  their  intercourse  with 
one  another  there  is  a  vast  amount  of  the 
sin  of  falsehood  committed  among  mankind. 
False  teachers  aim  to  deceive  by  giving 
erroneous  representations  of  God,  and  by 
denying  or  perverting  his  i^lain  declara- 
tions. /  have  not  written  unto  you,  little 
children,  says  the  Apostle,  because  ye  know 
not  the  truth,  hut  because  ye  know  it,  and  that 
no  lie  is  of  the  truth.  Who  is  a  liar,  but  he 
that  denieth  that  Jesus  is  the  Christ?     He  is 


SERMON     SEVENTH.  161 

Antichrist  that  denietli  the  Father  and  the 
Son.  If  ive  receive  the  loitness  of  men,  the 
ivitness  of  God  is  greater,  for  this  is  the  wit- 
ness of  God  which  he  hath  testified  of  his 
Bon,  He  that  helieveth  on  the  Son  of  God 
hath  the  ivitness  in  hinisef;  he  that  helieveth 
not  God,  hath  made  him  a  liar,  because  he 
helieveth  not  the  record  that  God  gave  of  his 
Son. 

A  rejection  or  perversion  of  the  Divine 
testimony  is  regarded,  in  the  estimation  of 
the  Holy  One,  as  an  attempt  to  make  him 
the  fabricator  of  falsehood,  in  other  words, 
an  accomphce  with  the  Har  and  deceiver 
himself,  than  which,  it  is  conceived,  a  Preat- 
er  affront  cannot  be  offered  to  the  Al- 
mighty. 

False  teachers  of  religion  are,  therefore, 
in  the  most  em2:)hatic  sense,  accomplices  of 
the  grand  adversary  in  his  nefarious  designs, 
which  he  is  carrying  on  by  transformino- 
hmiself  into  an  angel  of  light,  to  defame  the 
Most  High  and  to  delude  and  destroy  the. 
souls  of  men.  The  Savior  says  of  the  devil 
8* 


162  SERMON      SEVENTH. 

that  he  is  a  liar  and  the  father  of  it,  that  he 
abode  not  in  the  truths  hut  was  a  liar  from 
the  heginning.  He  was  the  first  liar,  and 
all  that  follow  his  example  partake  of  his 
spirit,  and  at  last  will  receive  his  doom. 
His  rebellious  career  commenced  with  mis- 
apprehension of  himself  and  of  God,  and 
the  final  act  which  he  performed  on  earth, 
of  which  we  have  any  account,  and  the  last 
which  we  are  told  he  will  perform,  consists 
in  a  malignant  attempt  to  seduce  the  human 
family  and  draw  them  off  from  their  alle- 
giance to  their  Maker,  by  giving  them  re- 
presentations that  are  unfounded  and  false. 
He  exerted  himself  to  make  the  woman 
believe  that  God  was  unreasonable  in  his 
prohibition;  that  the  effect  of  eating  of  the 
fruit  of  the  forbidden  tree  would  not  be  as 
he  had  said  it  would,  and  in  the  end  most 
roundly  aflSrmed  that  God  himself  had  told  a 
falsehood.  You  say  he  has  said.  Ye  shall  not 
eat  of  it,  neither  shall  ye  touch  it,  lest  ye  die. 
But  I  say,  ye  shall  not  surely  die;  for  God 
doth  know  that  in  the  day  ye  eat  thereof  then 


SERMON     SEVENTH.  163 

your  eyes  shall  he  opened,  and  ye  sludl  he  as 
gods,  knowing  good  and  evil.  God  v/ishes 
to  debar  you  from  the  enjoyment  of  a  most 
precious  privilege,  and  to  keep  you  in  a  state 
of  degradinor  ionorance  and  vassallao^e. 

Truth  is  of  various  kinds,  as  historical, 
philosophical,  mathematical  and  moral.  The 
revelation  wliich  God  has  given  in  the  Holy 
Scriptures  is  emphatically  the  truth.  This 
is  truth  of  the  most  momentous  kind,  pure, 
unadulterated,  unsophisticated  truth;  truth 
that  is  enlightening,  that  is  elevating,  that  is 
sanctifvino-  and  savins  in  its  tendencies  and ' 
results. 

Truth  that  bears  upon  the  relations  of 
social  intercourse,  and  the  ordinary  affairs 
and  business  of  human  life,  is  important,  and 
ought  to  be  sacredly  and  inviolably  observ- 
ed. In  reference  to  this  species  of  truth, 
the  Apostle  says.  Wherefore,  putting  away 
lying,  speak  every  man  truth  with  his  neigh- 
bor: for  we  are  members  one  of  another. 
Let  no  man  who  has  been  addicted  to  false- 
hood, since  he  has  professed  to  become  a 


164  SERMON     SEVENTH. 

Christian,  indulge  any  longer  in  the  shame- 
ful vice.  There  is  a  way  which  some  peo- 
ple have  of  dealing  in  tales  of  the  marvel- 
lous, when  they  give  glowing  and  exagge- 
rated descriptions,  for  the  purpose  of  exciting 
the  gaze  of  astonishment,  that  is  not  in  ac- 
cordance with  Christian  simplicity  and  sin- 
cerity, that  should  be  avoided. 

There  are  others  that  make  statements 
affecting  the  reputation  and  interests  of  their 
fellow  men,  which  are  sheer  fabrications, 
base  slanders  and  libels,  which  enrich  not 
those  that  utter  them,  but  filch  from  those 
at  whom  they  are  levelled  the  jewel  that  is 
dearer  than  life. 

We  admit  the  idea,  in  taking  up  and 
spreading  an  evil  report,  will  frequently 
pave  the  way  for  a  more  deadly  stab,  by 
asking  those  whom  he  accosts.  "  Have  you 
heard  such  and  such  a  report  of  A.  or  B.  or 
C.  ?  For  my  own  part,  I  am  inclined  to  be- 
lieve it  can  hardly  be  true  ;"  then  out  comes 
the  report,  and  though  the  slanderer  can 
hardly  credit  it,  and  probably  does  not  at 


SERMON     SEVENTH.  165 

all,  yet  significantly  adds,  **  there  are  a  great 
many  who  are  said  to  believe  it,  and  re- 
spectable people  too." 

A  peculiar  and  culpable  species  of  de- 
ception is  practiced  almost  unconsciously 
among  mankind,  and  to  an  almost  unlimited 
extent,  by  the  usages  and  customs  of  what 
is  termed  polished  society.  Kindness,  affa- 
bility, good  will,  and  a  scrupulous  attention 
to  the  wants  and  feelings  of  others,  are 
the  spontaneous  fruits  of  a  gracious  dis- 
position. The  pious  exercise  these  virtues 
without  effort ;  but  worldly  people  who 
cannot  very  comfortably  get  along  without 
the  reality  or  appearance,  are  constantly 
employed  in  assuming  the  latter.  Hence 
the  costly  sacrifices  of  etiquette,  and  the 
empty,  unmeaning,  heartless  and  affected 
observance  of  the  rules  of  politeness.  Neigh- 
bors meet,  appear  friendly  in  their  saluta- 
tions, and  inquire  about  each  others'  health 
and  happiness  with  a  seeming  interest,  when 
in  truth  they  are  wholly  indifferent,  if  not 
absolutely   hostile.      The   politeness   of  the 


166  SERMON     SEVENTH. 

people  of  the  world  is  base  hypocrisy. 
Like  Absalom,  they  would  make  all  whom 
they  approach  believe  that  they  love  them, 
when  their  only  aim  is  to  make  them  para- 
sites and  sycophants  for  their  own  personal 
aggrandizement.  In  their  conversation  they 
would  persuade  you  to  think  that  your  hap- 
piness is  theirs,  that  they  would  make  any 
sacrifice  to  oblige  you,  and  in  their  epistles 
will  subscribe  themselves  your  "  humble 
and  obedient  servants/'  while,  perhaps,  they 
care  for  you  as  little  as  the  clods  on  which 
they  tread. 

Probably  none  of  the  Divine  command- 
ments are  transgressed  with  more  frequency 
or  less  compunctions  than  that  which  says, 
thou  slmlt  not  hea?-  false  witness.  In  some 
nations  it  is  next  to  impossible  to  get  at  the 
truth,  even  in  courts  of  judicature,  and 
while  the  witnesses  are  under  the  solemni- 
ties of  an  oath.  In  the  time  of  our  Savior 
suborned  witnesses  were  easily  procured  to 
testify  that  he  was  guilty,  and  bring  about 
the  sentence  of  his  condemnation;  and  in 


SERMON     SEVENTH.  167 

the  most  improved  states  of  society  ever 
since,  the  exceeding  difficulty  of  getting  at 
the  truth  is  well  known  to  all  who  are 
versed  in  judicial  transactions.  Witnesses 
must  be  cross-examined,  and  scarcely  any 
cause  is  issued  in  a  civil  court,  from  which 
it  does  not  appear  in  the  investigation,  that 
those  who  have  given  testimony  have  con- 
tradicted others,  or  themselves,  or  both  to- 
gether. Perjury  is  an  abounding  iniquity 
even  in  Christian  lands ;  and  such  is  the 
deep-rooted  propensity  of  mankind  to  false- 
hood, that  it  is  hardly  to  be  wondered  at 
that  David  in  his  haste  should  have  said, 
that  all  men  are  liars. 

In  our  intercourse  with  mankind  it  is 
admitted  that  the  truth  is  not  always  to  be 
spoken.  On  particular  occasions,  and  under 
certain  circumstances,  it  may  be  concealed. 
It  may  on  no  occasion,  and  under  no  pre- 
tence, however,  be  denied  or  perverted. 
If  we  speak  at  all  we  must  put  away  lying, 
and  speak  the  truth.  Truth  is  always  pre- 
ferable to  falsehood.     Lying  is  never  neces- 


168  SERMON     SEVENTH. 

sary.  It  is  a  libel  upon  the  government  of 
God,  and  an  impeachment  of  the  Divine 
veracity  and  faithfulness  to  take  the  contrary 
position.  We  say  to  every  man,  as  Joshua 
said  to  Achan,  Mij  son,  give,  1  pray  thee, 
glory  to  the  Lord  God  of  Israel.  Let  the 
truth,  if  you  must  speak,  come  out.  Hide 
it  not.  God  is  the  God  of  truth.  He  speaks 
truth  himself,  and  he  would  have  all  others 
speak  it. 

It  is  much  to  be  regretted  that  any  pro- 
fessing to  be  pious  should  ever  think  of 
serving  God,  and  advancing  the  cause  of 
religion,  by  descending,  as  they  sometimes 
have  done,  to  misreiiresentation  and  false- 
hood. I  have  already  deprecated  the  false 
spirit  that  is  so  universally  manifested  by 
the  conductors  of  political  journals.  I  wish 
I  could  exempt  from  a  like  charge  all  who 
are  engaged  in  conducting  religious  periodi- 
cals. But  the  leprosy  that  has  infected  the 
land,  has  got  in  and  infected  the  Church. 

How  many  exaggerated  accounts  of  re- 
vivals of  religion  have  spread  through  the 


SERMON     SEVENTH.  169 

country,  from  Georgia  to  Maine.  Accounts 
not  wholly  false,  perhaps,  but  mingled  with 
misrepresentations  that  are  a  disgrace  to 
the  Christian  name '?  Shall  a  man  lie  for 
God  I  Does  his  cause  need  to  be  propped 
up  and  propagated  by  falsehood  I  Is  it  for 
his  glory  to  say  that  he  has  done  things 
which  he  has  not  done  ?  O  shame,  where 
is  thy  blush  !  O  God,  where  are  those  that 
love  thy  truth,  and  w^ho  mean  and  know  the 
things  they  speak  !  The  time  was  when 
accounts  of  revivals  of  religion  in  this  land 
were  guarded,  and  they  were  credited. 
But  those  days  of  sincerity  have  gone  by ; 
and  a  reflecting  man  who  now  believes  in  a 
statement  of  a  revival  of  religion  that  circu- 
lates through  the  country,  must  know  some- 
thing about  it  himself,  or  must  get  the  state- 
ment from  an  individual  whom  he  knows, 
and  in  whom  he  has  good  reason  to  repose 
confidence. 


SERMON   VIII. 

Fimilly,  brethren,  whatsoever  things  are  true,  whatsoever 
things  are  honest,  whatsoever  things  are  just,  whatsoever 
things  are  pure,  whatsoever  things  are  lovely,  whatsoever 
things  are  of  good  report ;  if  there  be  any  virtue,  and  if 
there  be  any  praise,  think  on  these  things. — PhilippianSy 
4:8. 

The  things  ivhich  are  honest  and  just 
present  the  next  claim  to  our  consideration, 
which  we  shall  at  present  couple  together. 
Honesty  and  justice  are  terms  of  very  ex- 
tensive import.  They  relate  to  our  duty 
both  to  God  and  our  fellov/  men.  The  for- 
mer is  used  only  in  reference  to  the  con- 
duct and  dispositions  of  human  beings ; 
most  generally  the  ordinarj^  intercourse  and 
dealings  of  mankind.  The  latter  applies  to 
God,  to  princes,  magistrates,  and  all  in  au- 
thority. They  both  mean  sincerity,  faith- 
fulness, veracity,  virtue,  integrity,  righteous- 
ness, purity,  and  a  principle  which  disposes 
those  who  are  under  its  influence  to  render 


SERMON    EIGHTH.  171 

to  all  their  dues.  The  dispositions  and  ac- 
tions to  which  they  give  rise,  or  bring  into 
exercise,  are  substantially  the  same  that  are 
enjoined  in  the  royal  law,  which  requires  us 
to  lorn  our  neighbor  as  ourselves.  He  that 
is  honest  and  just  does  to  others  that  which 
he  would  have  them  do  to  him. 

Sentence  against  an  evil  work  niay  not  he 
executed  speedily ;  but  the  retributive  justice 
of  God  will  eventually  overtake  every  evil 
doer.  No  creatures  have  any  claims  upon 
the  Infinite  Jehovah  for  benefits  at  his  hand, 
other  than  those  which  his  good  pleasure, 
and  his  gratuitous  declarations  give  them. 
And  no  sinners  have  a  right  to  look  for  any 
other  recompense  from  him  than  that  of 
indignation  and  wrath,  which  he  has  said 
that  he  will  render  to  every  one  that  doeth 
evil.  And  doubtless  he  will  do  what  he  has 
said,  in  every  instance  of  final  perseverance 
in  impenitence  and  rebellion.  For  every 
infraction  of  his  holy  law  he  will  have  an 
adequate  satisfaction.  And  even  the  un- 
godly that  he  justifies,  can  be  regarded  as 


172  SERMON     EIGHTH. 

just  only  in  consequence  of  the  finished 
atonement  that  has  been  made  by  the  Re- 
deemer on  the  cross,  for  the  offences  which 
they  have  committed,  and  which,  for  his 
sake,  are  freely  blotted  out  w^hen  they  re- 
pent and  believe.  Thus,  in  the  sacrifice  of 
Calvary,  mercy  and  truth  are  met  together, 
righteousness  and ]?eace  have  kissed  each  other. 
These  are  the  things  into  which  the  angels 
desire  to  look.  They  disclose  a  desire  of  the 
eternal  mind  whereby  He  can  he  just  and 
justify  the  sinner  that  helieveth,  which  will 
for  ever  excite  the  wonder  and  call  forth  the 
gratitude  of  the  heavenly  hosts.  But  our 
business  at  present  is  to  consider  the  things 
that  are  honest  and  just,  more  particularly 
as  they  relate  to  men. 

Among  men,  those  are  honest  and  just 
whose  study  and  aim  are  to  fulfil  the  vari- 
ous duties  wdiich  devolve  upon  them,  and 
which  they  owe  to  God  and  to  one  another, 
adopting  his  written  word  as  the  rule,  and 
making  his  glory  the  ultimate  end  of  all  their 
actions. 


SERMON     EIGHTH.  173 

The  individual  who  makes  the  law  of 
the  land,  or  the  customs  of  society,  or  the 
dictates  of  a  conscience  that  is  uncontrolled 
by  the  Spirit  of  God,  the  rule  and  measure 
of  his  actions,  without  advancing  any  far- 
ther, can  have  no  well  founded  claims  to  a 
character  for  honesty  and  justice.  Men 
frame  in  their  minds  erroneous  and  im- 
aginary conceptions  of  the  nature  and  ex- 
tent of  honesty  and  justice;  and  comparing 
themselves  with  the  false  standard  which 
they  set  up,  they  become  elated  with  a  con- 
ceit of  their  virtues,  as  the  Pharisees  of 
old  did,  For  they,  heing  ignorant  of  God's 
righteousness,  and  going  about  to  establish 
their  own  righteousness,  have  not  submitted 
themselves  unto  the  righteousness  of  God. 
Shall  a  man  be  just  with  God?  How  can 
he  I  How  can  he  that  is  born  of  a  woman 
he  righteous! — righteous  with  his  Maker? 
By  the  kindnesses  and  civilities  which  he 
shows  to  his  fellows  \  By  paying  to  another 
what  he  owes,  and  by  omitting,  when  he 
has  opportunity  to  steal,  to  cheat  and  de- 


174  SERMON     EIGHTH. 

fraud?  Is  this  the  morahty  that  is  suffi- 
cient? No.  This  is  the  morality  that  de- 
pends on  the  caprices  of  human  society,  that 
changes  when  laws  and  customs  change. 
This  is  the  honesty  and  justice  that  robs 
God,  that  robs  him  of  the  worship  and 
obedience  that  are  his  due,  and  which  he 
has  a  right  to  claim  at  the  hand  of  every 
accountable  being  that  he  has  created.  And 
is  it  an  heinous  offence  to  deprive  men  of 
their  just  due,  and  a  small  misdemeanor  to 
rob  the  great  God?  Will  a  redundancy  of 
'duties  to  the  former  atone  for  a  deficiency 
in  the  latter  ?  The  self  righteous  man,  then, 
is  dishonest  and  unjust.  Let  him  carry  out 
his  principles  before  he  plumes  himself  on 
his  virtues.  Let  him  be  honest  and  just  in 
his  intercourse  with  his  Maker.  Let  him 
become  a  man  of  prayer.  Let  him  read 
God's  holy  word.  Let  him  bow  down  at 
the  foot  of  the  cross,  and  pay  to  him  who 
hung  upon  it  the  debt  which  redeemed  sin- 
ners owe. 

In  a  general  sense  the  duties  of  honesty 


SERMON     EIGHTH,  175 

and  justice  are  violated  by  setting  up  our 
own  selfish  interests  in  opposition  to  those 
of  others,  or  in  a  way  that  shows  us  to  be 
regardless  of  the  rights  and  happiness  of 
our  neighbor.  If  w-e  improperly  interfere 
with  the  reputation  or  property  of  our  fel- 
low men,  we  are  guilty  of  dishonesty  and 
injustice. 

In  the  ordinary  intercourse  and  deal- 
ings which  take  place  among  men,  the  prin- 
ciples of  honesty  and  justice  are  violated 
by  vending  commodities  for  more  than  they 
are  known  to  the  seller  to  be  worth,  by 
concealing  their  defects,  and  by  taking  ad- 
vantage of  another's  necessity  or  ignorance 
to  obtain  his  property  at  a  price  which  is 
known  to  be  less  than  its  real  value,  or 
what  it  ought  to  command.  The  prevail- 
ing maxims  that  regulate  the  conduct  of  the 
world  in  these  respects,  that  "a  man's  eyes 
must  be  his  own  chap,  and  that  every  one 
must  look  out  for  himself,"  are  criminally 
lax,  and  are  obviously  at  utter  variance  with 
the  morality  of  the  Gospel. 


176  SERMON     EIGHTH. 

By  indulging  in  indolence  and  sloth  men 
are  guilty  of  dishonesty  and  injustice.  They 
do  nothing  for  their  own  subsistence,  but  live 
on  the  productions  which  are  the  fruit  of 
other's  toils. 

In  the  affairs  of  this  world  the  Apostolic 
direction  is  a  good  one,  and  by  those  who 
are  in  circumstances  to  follow  it  should  be 
scrupulously  observed.  Oive  no  man  any 
thing. 

It  is  grievous  and  offensive  to  the  right- 
eous to  see  with  what  insensibility  men  will 
run  into  debt,  which  at  the  time  of  assuming 
them,  they  have  not  the  most  distant  pros- 
pect of  ever  being  able  to  liquidate.  In- 
deed, when  it  is  almost  certain  that  they 
never  can  do  it.  Honesty  requires  a  man 
in  his  purchases  to  examine  into  the  state  of 
his  purse,  to  sit  down  deliberately  and  count 
the  cost,  and  see,  as  a  reasonable  being, 
whether  he  have  a  sufficiency  to  meet  the 
day  of  payment,  which  will  certainly  come 
and  will  not  tarry. 

It  hardly  needs  to  be  insisted  on  that  a 


SERMON     EIGHTH.  177 

traffic  in  useless,  or  hurtful  and  poisonous 
articles,  as,  for  example,  the  common  prac- 
tice of  vending  ardent  spirits  for  purposes 
of  gain,  is  inconsistent  with  honesty  and  jus- 
tice; and  that  the  practices  of  swindhng, 
usury,  shaving,  gambling  and  the  like,  which 
extensively  prevail,  are  vices  of  the  same 
stamp,  in  open  opposition  to  the  "golden 
rule,"  and  completely  destructive  in  their 
tendency  of  the  peace  and  happiness  of  so- 
ciety. If  a  living  cannot  be  obtained  by 
occupations  more  congenial  with  the  spirit 
of  the  Gospel,  we  had  better  die  than  sub- 
sist on  the  gains  of  ungodliness,  and  after 
multiplying  the  miseries  of  our  fellows,  to 
go  down  at  length  ourselves  to  mingle  our 
cries  with  the  groans  of  the  damned. 

We  live,  my  brethren,  in  a  world  of 
dishonesty  and  injustice,  of  extortion  and 
oppression.  The  enormities  of  our  race  are 
perpetually  sending  up  to  heaven  a  voice 
of  thrilling  accent,  and  the  day  of  Divine 
retribution  is  rapidly  drawing  on,  (James,  5:) 
Go  to  now,  ye  rich  men,  loeep  and  howl  for 

9 


178  SERMON     EIGHTH. 

your  miseries  that  shall  come  upon  you :  your 
riches  are  cori'upted,  and  your  garments  are 
moth-eaten :  your  gold  and  silver  is  cankered, 
and  the  mist  of  them  shall  he  a  witness 
against  you,  and  shall  eat  your  jiesh  as  it 
were  fire ;  ye  have  heaped  treasures  together 
for  the  last  days.  Behold  the  hire  of  the  la- 
borers who  Jiave  reaped  down  your  fields,  which 
is  of  you  kept  hack  hy  fraud,  ciieth ;  and  the 
cries  of  them  which  have  reaped  are  entered 
into  the  ears  of  the  Lord  of  Sahaoth. 

Severe  strictures  have  been  passed  upon 
the  celebrated  couplet  of  the  poet, 

"  A  wit 's  a  feather,  and  a  chief  's  a  rod, 

"  An  honest  man's  the  noblest  work  of  God." 

If  by  "an  honest  man"  he  meant  one  who 
is  made  so  by  the  operations  of  the  Divine 
Spirit,  and  who  is  so  in  the  Scriptural  sig- 
nification of  that  term,  we  accord  with  his 
declaration,  and  cheerfully  coincide  with 
him  in  saying  that  "An  honest  man's  the 
noblest  work  of  God."  Nothing  but  a  pow- 
erful Divine  agency  exerted  in  the  soul  ever 


SERMON     EIGHTH.  179 

made  an  individual  of  Adam's  race  honest, 
in  the  true  and  extensive  sense  of  that 
term.  A  proud,  self-righteous,  self-justify- 
ing, outward  obedience  to  the  requirements 
of  morality  or  religion,  is  not  evangelical 
honesty,  but  may,  and  indeed  does,  consist 
w^ith  a  heart  of  rancorous  enmity  against 
God. 

Rare,  in  truth,  is  the  possession  of  that 
honesty  which  is  without  guile,  which  recog- 
nises the  various  relations  we  sustain  to  our 
fellow  men  and  to  the  Being  who  made  us; 
which  inclines  us  to  do  unto  others  as  we 
would  that  they  should  do  unto  us,  and  to 
render  to  all,  to  the  utmost  of  our  ability, 
their  dues. 

^  There  are  many  persons  who  talk  about 
honesty.  We  know  what  the  word  means, 
but  where  shall  we  find  the  thing  that  it 
signifies  1  My  brethren,  let  us  not  love  in 
word,  neither  in  tongue,  but  in  deed  and  in 
truth.  Let  us  strive  to  comply  with  the 
direction  of  the  Apostle:  We  beseech  you, 
brethren,  that  ye  study  to  be  quiet,  and  to  do 


180  SERMON     EIGHTH. 

your  own  business,  and  to  work  with  your  oiim 
hands,  as  we  commanded  you,  that  ye  may  walk 
honestly  toward  them  that  are  without,  and 
that  ye  may  have  lack  of  nothing.  Let  us 
walk  honestly  as  in  the  day,  not  in  rioting  and 
drunkenness;  not  in  chambering  and  wanton- 
ness; not  in  strife  and  envying;  but  jput  ye  on 
the  Lord  Jesus  Christ,  and  make  not  jyrovision 
for  tliejiesh  to  fulfil  the  lusts  thereof  Let  no 
man  seek  his  own,  but  every  man  another's 
wealth.  Whether,  therefore,  ye  eat,  or  drink, 
or  whatsoever  ye  do,  do  all  to  the  glory  of 
God.  Give  none  offence,  neither  to  the 
Jews,  nor  to  the  Gentiles,  nor  to  the  Church 
of  God.  Even  as  I  please  all  men  in  all 
things,  not  seeking  mine  own  profit,  but  the 
profit  of  many,  that  they  may  be  saved. 
Finally,  brethren,  whatsoever  things  are  true, 
whatsoever  things  are  honest,  whatsoever  things 
are  just,  whatsoever  things  are  pure,  whatso- 
ever things  are  lovely,  whatsoever  things  are 
of  good  report ;  if  there  be  any  virtue,  and 
if  there  be  any  praise,  think  on  these  things. 
If  we  would  make  advances  in  the  graces 


SERMON     EIGHTH.  181 

which  the  Apostle  recommends,  we  must 
make  them  the  subject  of  our  careful  and 
constant  meditation.  We  must  think  of 
them  ourselves,  and  endeavor  to  have  others 
think  of  them  also.  In  order  that  this  desira- 
ble end  may  be  accomplished,  we  must  set 
an  example  of  honesty  and  justice  ourselves 
and  indignantly  frown  on  those  whom  we 
know  to  be  addicted  to  the  opposite  vices. 
We  must  neither  be  ashamed  nor  afraid  to 
express  our  abhorrence  of  fraud  and  oppres- 
sion, however  high  in  other  respects  may  be 
the  standing  of  the  individuals  who  indulge 
in  them-  And  if  God  in  his  providence  has 
clothed  any  of  us  with  magisterial  authority, 
our  prayer  and  our  effort  should  be  that  we 
bear  not  the  sword  in  vain,  but  may  prove 
a  terror  to  evil  doers  and  a  praise  to  them 
that  do  well,  that  we  may  lead  a  quiet  and 
peaceable  life  in  all  godliness  and  honesty. 


SERMON  IX. 

He  is  altogether  lovely. — Song  of  Solomon,  6  :  16. 

The  Book  of  Canticles,  from  which  our 
text  is  taken,  is  a  nuptial  song,  which  was 
originally  composed  with  a  design  to  cele- 
brate the  marriage  of  Solomon  with  the 
daughter  of  Pharaoh  ;  and  like  most  of  the 
productions  of  the  Orientals,  is  highly  figu- 
rative. The  language  of  this  book  is  un- 
questionably typical,  and  was  ultimately  de- 
signed to  refer  to  the  espousals  of  Christ  and 
his  Church.  A  Bridegroom  more  glorious 
than  Solomon,  and  a  Bride  more  beautiful 
than  the  Princess  of  Egypt,  are,  therefore, 
the  objects,  which  under  typical  language, 
are  introduced  to  our  notice  in  this  sacred 
song.  It  is  the  Church,  the  Lamb's  wife, 
that  is  here  represented  as  all  fail',  and  as 
having  no  spot  in  her.  And  it  is  the  Re- 
deemer, the  Lord  Jesus  Christ,  the  Bride- 
groom and  the  Husband  of  the  Church,  who 


SERMON    NINTH.  183 

IS  said  to  be  the  chief  est  among  ten  thousand, 
and  altogether  hvely.     To  exhibit  a  few  of 
the  principal  traits  in  which  the  loveliness 
of  the  Savior  consists,  is  the  object  of  this 
discourse.     It  is  a  remarkable  circumstance 
in  the  writings  of  the  inspired  penmen,  that 
none  of  them  have  attempted  to  give  a  de- 
scription of  the  personal  appearance  of  our 
Lord.     That  it  was  interesting,  in  an  un- 
common degree,  there  can  scarcely  be  any 
room  to  doubt.     It  would,  indeed,  be  un- 
reasonable to  suppose  that  God,  in  coming 
down  to  dwell  in  human  shape,  should  as- 
sume a  form  of  unsightly  mould.     There 
was  probably  a  majesty  that  shone  in  the 
person  of  the  Redeemer  that  was  suited  to 
command  the  admiration  of  the  beholder; 
a  countenance  beaming  with   intelligence, 
and  sweetened  with  an  expression  of  inde- 
scribable benignity,  which  gave  intimations 
of  the   Divinity  that  resided  within.     I  do 
not  suppose   that  the   countenance   of  the 
Savior  was  beautiful  in  the  sense  which  men 
usually  attach  to  this  term,  especially  after 


184  SERMON     NINTH. 

his  visage,  as  the  prophet  expresses  it,  had 
become  marred  by  the  hfe  of  humiUation 
and  suffering  which  he  led.  It  had  proba- 
bly less  of  effeminacy  and  smoothness  of 
features  than  most  would  be  apt  to  admire. 
But  I  apprehend  that  in  it  there  was  some- 
thing that  was  heavenly;  something  that 
no  language  can  describe,  which  no  pencil 
can  paint.  But  whatever  may  have  been 
tlie  Personal  appearance  of  our  Lord,  it  is 
obvious,  as  before  intimated,  that  the  inspir- 
ed writers  considered  it  as  too  unimportant 
to  occupy  their  own  or  the  reader's  atten- 
tion in  composing  the  history  of  his  life. 
Their  object  was  rather  to  exhibit  the  attri- 
butes of  his  mind,  than  to  communicate  an 
idea  of  the  tenement  in  which  it  was  lodged 
— those  natural  and  moral  attributes,  which 
render  him  an  object  of  admiration  and 
love  to  all  holy  intelligences,  and  on  ac- 
count of  which  it  is  especially  said  that  he 
is  altogether  lovely. 

His  natural   attributes,  of  which  he   is 
represented  in  the  Scriptures  as  being  pos- 


SERMON    NINTH.  1S5 

sessecl,  are  his  self-existence,  his  omnipo- 
tence, his  omnipresence,  his  omniscience, 
his  immutabihty,  and  his  eternity.  And  his 
moral  attributes  are,  his  holiness,  his  justice, 
his  goodness,  his  veracity,  his  faithfulness, 
and  his  compassion.  Divest  him  of  either 
of  these  attributes,  and  he  would  cease  to 
be  altogether  lovehj ;  for  the  possession  of 
each  of  them  is  essential  to  the  character 
of  perfection  which  he  sustains,  and  which 
endears  him  to  the  hearts  of  his  people,  as 
well  as  to  all  the  Holy  in  the  universe.  If 
the  Lord  Jesus  Christ  is  not  Immanuel,  God 
tvith  us,  we  are  then  guilty  of  idolatry  m 
adoring  him:  and  if  he  is  not  Im7nanuel, 
God  vjith  us,  he  is  not  the  Savior  that  we 
need.  Our  burden  is  too  heavy  to  be  borne 
by  an  arm  of  flesh ;  and  our  guilt  is  of  too 
deep  a  stain  to  be  washed  away  by  a  crea- 
ture's blood.  But  though  each  of  the  attri- 
butes that  have  been  mentioned  is  essential 
to  the  character  of  the  Redeemer,  there 
are  none  in  the  contemplation  of  which,  as 
sinnerSf  we  are  more  particularly  interested, 

9* 


186  SERMON    NINTH. 

and  therefore,  perhaps,  more  apt  to  be  de- 
lighted than  others.  It  is  peculiarly  plea- 
sant, for  example,  to  those  who  indulge  a 
hope  of  redemption  through  his  blood,  to 
contemplate  the  unparalleled  mercy  of  the 
Savior,  who,  in  his  love  and  in  his  pity, 
hath  redeemed  them.  To  behold  Him,  who 
thought  it  not  robbery  to  be  equal  with 
God,  divesting  himself  of  the  glory  which 
he  had  with  the  Father  before  the  world 
was,  and  making  himself  of  no  reputation — 
to  behold  him  assuming  the  form  of  a  ser- 
vant, and  patiently  and  cheerfully  submitting 
to  a  life  of  humiliation  and  suffering — to  be- 
hold him  mocked,  and  scourged,  and  buffet- 
ed, and  spit  upon,  and  at  length  inhumanly 
and  ignominiously  crucified ;  to  behold  the 
Savior,  I  say,  enduring  this  accumulation  of 
evils,  and  enduring  them  not  for  his  friends, 
but  for  his  enemies,  it  would  seem  must  ne- 
cessarily exalt  him  in  the  estimation,  and 
endear  him  to  the  affections  of  those  who 
are  looking  to  him  for  redemption.  It 
is  the  contemplation  of  this  love,  which  has 


SERMON     NINTH.  187 

a  height  and  a  depth,  a  length  and  a  breadth, 
that  passeth  understanding  which,  in  the 
language  of  the  Apostle,  constraineth  us,  and 
which  disposes  those  who  are  the  happy 
subjects  of  its  renewing  and  sanctifying  in- 
fluence, thus  to  judge,  that  if  one  died  for 
all,  then  vxre  all  dead ;  and  that  he  died  for 
all,  that  they  who  live  should  not  lienceforth 
live  unto  themselves,  hut  unto  him  that  died 
for  them,  and  rose  again. 

Another  particular  in  which  the  Savior 
is  altogether  lovely,  consists  in  the  offices. 
which  he  sustains,  and  the  acts  which  he 
performs  as  the  Prophet,  the  Priest,  and  the 
King  of  his  people.  As  their  Pi'ophet  he  in- 
structs them ;  instructs  them  by  his  Word, 
by  his  Providence,  and  by  his  Spirit.  He 
is  sensible  of  the  darkness  in  which  their 
minds  by  nature  are  enveloped,  and  he 
knows  how  to  have  compassion  on  the  igno- 
rant and  them  that  are  out  of  the  way.  He 
sympathizes  with  them  in  all  their  trials, 
and  guides  them  in  all  their  straits.  If  per- 
plexed with  difficulties,  he  sends  them  light. 


188  SERMON    NINTH. 

If  harrassed  with  doubts,  he  cheers  them 
with  his  promise ;  and  when  they  wander 
from  him,  he  brings  them  back  by  the 
secret  and  powerful  communications  of  his 
grace.  As  their  Priest,  he  proposes  himself 
as  an  atoning  sacrifice  for  their  sins.  To 
the  justice  of  God,  by  the  one  offering  of 
himself,  he  has  rendered  a  satisfaction  that 
is  complete.  The  Father  asks  for  nothing 
more,  and  he  abundantly  testified  that  with 
it  he  is  well  pleased.  On  the  cross  the 
work  of  redemption  was  finished,  and  all 
that  the  Savior  has  now  to  do,  is  to  solicit 
the  application  to  the  souls  of  believers  of 
the  pardon  which  he  has  already  procured 
for  them  by  his  death.  As  their  King,  who 
has  all  power  in  heaven  and  on  earth  com- 
mitted to  him,  and  who  sways  the  sceptre 
of  universal  dominion,  he  regards  his  people 
in  their  weak  and  defenceless  condition ; 
protects  them  from  the  violence  of  their 
enemies  that  beset  them  on  every  side,  and 
procures  for  them  in  the  end  a  triumph 
over  every  foe  within  and  without.    On  the 


SERMON    NINTH.  189 

neck  of  the  enemies  of  the  Christian  the 
Lion  of  the  tribe  of  Judah  will  at  length 
tread.  Satan  himself  shall  be  bruised  be- 
neath his  feet,  and  all  that  now  rise  up 
against  them  shall  be  forced  to  lick  the  dust. 
I  observe,  once  more,  that  the  Savior  is 
altogether  lovely  in  his  works — I  mean  his 
works  of  nature  and  of  grace.  He  formed 
the  heavens,  which  declare  his  glory,  and 
the  firmament,  which  showeth  forth  his  han- 
diwork. For  hy  Min^  says  the  Apostle,  were 
all  things  created  that  are  in  heaven,  and  that 
are  in  earth,  visible  and  invisible,  whether  they 
be  thrones,  or  dominions y  or  p'incipalities,  or 
powers ;  all  things  ivere  created  by  him,  and 
for  him,  and  he  is  before  all  things,  and  by 
him  all  things  consist.  The  Universe  owns 
him  as  her  God.  He  controls  the  winds 
and  the  waves.  He  is  the  Creator,  the 
Preserver,  and  Governor  of  this  vast  system 
of  worlds,  of  angels  and  of  men,  of  things 
animate  and  inanimate.  Nor  is  this  all ;  for, 
continues  the  Apostle,  he  is  the  Head  of  the 
body,  the  Church :  ivho  is  the  beginning,  the 


190  SERMON    NINTH. 

first  horn  from  the  dead;  that  in  all  things  he 
might  have  the  pre-eminence  :  for  it  pleased 
the  Father  that  in  him  should  all  fulness 
dxmll:  and  having  made  peace  through  the 
blood  of  his  cross,  by  him  to  reconcile  all  things 
unto  himself;  by  him,  I  say,  ivhether  they  he 
things  in  earth,  or  things  in  heaven.  He  is 
not  only  the  Creator  of  the  heaven  and  the 
earth,  but  he  is  the  Contriver  of  the  won- 
derful scheme  of  man's  redemption — a 
scheme  which  contributes  more  to  the  illus- 
trations of  the  Divine  perfections  than  every 
thing  else  that  God  has  done.  It  is  by  the 
Church,  as  the  Apostle  teaches,  that  the 
manifold  wisdom  of  God  is  exhibited,  not 
only  to  men,  but  to  the  principalities  and 
powers  that  are  in  heavenly  places.  It  is 
here,  by  the  Church,  that  the  wisdom  and 
grace  of  the  Redeemer  are  seen,  in  baffling 
the  devices  of  the  Adversary,  in  rescuing 
the  souls  of  men,  which  he  had  made  his 
prey,  fromx  his  iron  grasp;  in  delivering  them 
from  the  curse  and  dominion  of  sin,  and  re- 
storing them  to  the  image  and  favor  of  God. 


SERMON    NINTH.  191 

In  the  doctrines  and  precepts,  in  the  ordi- 
nances, the  institution  and  the  worship  of 
the  Church,  is  seen  the  surpassing  loveUness 
of  the  Savior.    The  holy  on  earth,  and  all  the 
holy  in  heaven,  admire,  and  even  the  devils 
that  tremble,  perceive,  the  beauty  and  the 
glory  of  the   Redeemer  that  shone  through 
these  works  of  his  hand.     He  is  altogether 
lovely;  lovely  in  his  person;  lovely  in  his 
office ;  lovely  in  his  attributes ;  lovely  in  his 
ivorks*;  lovely  in  the  doctrines,  the  preceps, 
the  ordinances,  the  institutions,  and  the  icor- 
ship  of  his  house.     He  is  lovely  when  view- 
ed  as  leaving  the  bosom   of  the   Father; 
lovely  as  the   Babe   of  Bethlehem;  lovely 
when  going  about  doing  good  ;  lovely  in  the 
miracles  which  he  wrought,  and  in  the  in- 
struction which  he  gave ;  lovely  as  the  man 
of  sorrows  and  acquainted  with  grief;  lovely 
as  he  appeared  on  the  mount  of  transfigura- 
tion, when  his  raiment  became  white  and 
glistening,  and  his  face   shone  as  the  sun ; 
lovely   in  the    garden,   and   lovely   on  the 
cross.     In  a  word,,  he  was  lovely  in  his  hu- 


192  SERMON     NINTH. 

miliation,  and  is  lovely  in  his  exaltation.  In 
heaven  his  worth  is  known,  and  the  homage 
is  rendered  to  him  that  is  his  due.  There 
are  around  him  an  innumerable  company 
of  angels,  and  the  General  Assembly  and 
Church  of  the  first  born  which  are  written 
in  heaven.  There  are  the  redeemed  out  of 
every  kindred,  and  tongue,  and  people,  and 
nation;  the  Cherubim  and  Seraphim  that 
veil  their  faces  in  his  presence  and  cast 
their  crowns  at  his  feet.  But  all  this  could 
not  be  if  the  Savior  were  not  altogether 
lovely — altogether  I  There  is  more  in  this 
expression  than  the  careless  and  superficial 
observer  will  be  apt  to  notice.  It  implies 
the  absence  of  every  imperfection,  and  the 
possession  of  every  possible  excellence.  Of 
course,  to  be  altogether  lovely,  the  Savior 
must  be  endued  with  a  nature  that  is  Divine. 
He  must  be  Immanuel,  God  with  us.  Were 
not  this  the  case,  his  presence  in  heaven 
could  never  have  occasioned  such  a  thrill 
of  joy,  nor  have  drawn  from  the  ranks  of 
the  redeemed  such  a  burst  of  applause ;  nor, 


SERMON    NINTH.  193 

least  of  all,  when  the  Father  brought  his 
First-begotten  into  the  world,  would  he  have 
given  commandment  to  all  the  angels  to 
worship  him.  A  distinction  so  peculiar  im- 
plies a  nature  that  is  Divine^  and  if  Jesus  be 
not  equal  with  God,  all  heaven  is  wholly 
given  to  idolatry.  But  since  the  Lord  Je- 
sus thus  receives  the  ascriptions  of  "  honor 
and  majesty"  from  all  that  dwell  above,  and 
from  all  the  holy  that  dwell  on  earth,  how 
vitiated  and  perverted  must  be  the  taste  of 
those  who  can  perceive  in  him  no  beauty. 
It  is  a  vitiated  taste  that  can  despise  or  that 
can  lightly  esteem  the  Lord  Jesus  Christ. 
To  hold  him  in  low  estimation  is  to  be 
blind  to  the  perception  of  moral  excellence. 
It  is  to  have  eyes,  and  see  not.  It  augurs  a 
criminal  defect  in  the  organs  of  spiritual 
vision ;  a  disordered  state  of  the  soul ;  a 
sensual  and  grovelling  mind  ;  a  deep-rooted 
dislike  of  holiness,  and  a  rancorous  enmity 
against  God.  He,  says  the  Savior,  that  de- 
spiseth  7116,  despiseth  him  that  sent  me.  To 
think  meanly  of  Christ,  therefore — to  think 


194  SERMON    NINTH. 

meanly  of  one  who  is  altogether  bvely-^'din 
object  the  most  attractive  which  the  Uni- 
verse contains — is  to  think  meanly  of  vir- 
tue in  its  embodied  form ;  the  very  con- 
centration and  perfection  of  moral  excel- 
lence itself  It  is,  in  one  word,  to  think 
meanly  of  God  himself  The  Lord  Jesus 
Christ,  therefore,  if  I  may  so  speak,  is  the 
moral  touchstone  by  which  we  may  test  the 
dispositions  and  characters  of  men.  If  they 
love  him,  they  love  the  moral  excellence 
and  virtue  which  God  approves.  And  if 
they  dislike  him,  it  is  because  their  deeds 
are  evil,  and  devoid  of  the  principles  of  true 
virtue;  they  love  darkness  rather  than  light, 
and  vice  rather  than  virtue.  If,  my  dear 
brethren,  the  Savior  is  altogether  lovely,  he 
is  then  altogether,  and  at  all  times,  deserving 
of  the  confidence  and  affection  of  his  people. 
There  are,  however,  seasons  when  he 
appears  to  them  more  lovely  and  precious 
than  at  others.  He  appears  so  to  them,  for 
example,  at  the  period  of  their  espousals.  It 
is  then  that  the  beauties  of  his  character 


&ERMON   NINTH*.  195 

appear  to  them  in  their  freshness.  There 
is  an  interesting  novelty  in  the  objects  that 
are  presented  to  their  view  on  being  sud- 
denly translated  from  the  kingdom  of  dark- 
ness into  the  kingdom  of  God's  dear  Son;  a 
novelty  which  excites  their  surprise,  and 
enkindles  within  them  a  glow  and  a  fervor 
of  feeling  to  which  they  had  previously 
been  strangers.  Old  things  have  passed  away, 
and  behold  all  things  have  hecoyne  new.  Ex- 
ercises of  this  nature,  in  the  language  of  the 
Scriptures,  have  been  aptly  denominated 
the  first  love  of  Christians ;  and  an  experi- 
ence of  this  kind  is  no  more  and  no  less  than 
might  reasonably  be  expected  from  the  new 
born  soul  on  being  ushered,  as  it  were,  into 
a  new  world,  and  becoming  acquainted  with 
a  new  and  glorious  set  of  objects;  a  new 
Bible,  a  new  heaven,  a  new  Savior,  and  a 
new  God.  Happy  would  it  be  for  Christians 
could  they  always  retain  this  lively  percep- 
tion  of  the  loveliness  of  the  Redeemer,  and 
never  lose  the  relish  of  his  beauties.  An»- 
other  season  when  he  appears  more  espe-r 


196  SERMON     NINTH. 

cially  lovely  and  precious  to  his  people,  is 
when,  in  obedience  to  his  command,  this  do 
in  remeiribrance  of  me,  they  are  seated  at  the 
sacramental  table,  and  engaged  in  com- 
memorating his  dying  love.  It  is  then  that 
they  have  entered  the  banqueting  house  of 
the  king,  and  that  his  banner  over  them  is 
love.  They  find  that  the  entertainment  that 
he  has  provided  for  them  is  a  feast  of  fat 
things,  that  he  is  present  to  bid  them  w^ho 
have  on  the  wedding  garment  a  cordial 
welcome  to  his  board,  and  to  say  to  them  all, 
eat,  O  friends ;  drink,  yea,  drink  abundantly, 
O  beloved.  Happy  would  it  be  for  Christians 
did  they  carry  with  them  when  they  go 
from  the  table  of  the  Lord  the  impressions 
of  the  loveliness  of  the  Redeemer  which 
they  have  had  while  there.  Their  conver- 
sation would  then  oftener  be  such  as  be- 
cometh  the  Gospel,  and  the  world  would 
take  knowledge  of  them  that  they  had  been 
with  Jesus.  I  shall  mention  but  one  other 
season  when  the  Savior  appears  to  his  peo- 
ple to  be  invested  with  peculiar  loveliness, 


SERMON     NINTH.  197 

and  that  is  the  season  which  is  before  us  all, 
the  season  when  heart  and  flesh  are  failino-, 
O,  then,  how  indescribable  the  privilege  of 
those  who,  leaning  on  the  arm  of  their  Be- 
loved, can  say,  Fo7'  me  to  live  is  Christ,  and 
to  die  is  gain.  The  Lord  is  nnj  she])herd.  I 
shall  not  imnt.  He  leadeth  me  in  the  paths 
of  righteousness  for  his  names  sake.  Yea, 
though  I  walk  through  the  valley  of  the  shadoic 
of  d£ath  Iivill  fear  no  evil,  for  thou  art  xmth 
me;  thy  rod  and  thy  staff  they  comfort  me, 
O  death,  where  is  thy  sting!  O  grave,  where 
is  thy  victory!  The  sting  of  death  is  sin, 
and  the  strength  of  sin  is  the  law.  But  thanks 
he  to  God  who  giveth  us  the  victory  through 
our  Lord  Jesus  Christ.  If,  my  dear  breth- 
ren, the  Lord  Jesus  Christ  is  altogether  lovely, 
then  let  us  love  him.  But  how  shall  we 
know  that  we  love  him?  He  has  himself 
told  us,  if  ye  love  me  ye  will  keep  my  com- 
mandments. If  we  love  him  we  shall  strive 
to  honor  and  obey  him;  and  one  thing  is 
certain,  we  shall  not  consider  his  command- 
ments to  be  grievous.     With   cheerfulness 


198  SERMON    NINTH. 

we  shall  take  his  yoke  upon  us,  and  we 
shall  find  it  to  be  easy  and  his  burden  to 
be  light.  The  daily  and  hourly  concern  of 
our  life  will  be  to  take  up  our  cross,  and 
denying  ungodliness  and  worldly  lusts,  to  live 
soberly,  righteously,  and  godly  in  this  present 
world.  If  others  choose  to  run  into  riotous 
excess,  and  to  trample  on  the  authority  of 
the  Son  of  God,  we  shall  not  imitate  their 
example  or  go  with  them.  At  the  miscon- 
duct of  the  wicked  our  hearts  will  be 
pained  within  us,  and  in  secret  places  we 
shall  mourn  over  the  follies  of  our  fellow 
men,  who  will  not  come  to  Jesus  Christ 
that  they  may  have  life.  Thus  living,  ^ve 
shall  endure  as  seeing  him  ivho  is  invisible, 
whom,  having  not  seen,  ye  love;  in  whom, 
though  now  ye  see  him  not,  yet  believing,  ye 
rejoice  with  joy  unspeakable  and  full  of  glory. 
And  when  he,  who  is  our  life,  shall  appear,  then 
shall  ye  also  appear  with  him  in  glory.  Be- 
hold the  night  is  far  spent,  and  the  day  is  at 
hand.  Ijet  us,  therefore,  not  sleep  as  do  others, 
but  let  us  watch  and  be  sober. 


SERMON  X. 

Of  whom  the  whole  family  in  heaven  and  earth  is  named. 
Ephesiaiis,  3:  15. 

The  original  term,  which  in  this  passage 
is  rendered  family ,  a  distinguished  expositor 
informs  us  signifies  a  number  of  people 
sprung  from  one  father,  and  living  together 
in  one  place.  But  here  it  signifies  all  ra- 
tional creatures,  called  the  family  of  God, 
because  they  derive  their  being  from  him, 
and  are  supported  by  him.  In.  the  verse 
immediately  preceding  the  text,  the  Apostle 
speaks  of  bowing  his  knees  unto  the  Father 
of  our  Lord  Jesus  Christ;  and  some  doubts 
have  arisen  whether  the  family  spoken  of  in 
the  text  were  intended  to  be  represented 
as  named  or  denominated  after  the  Lord 
Jesus  Christ,  or  the  Father  himself  Proba- 
bly the  Apostle  here  meant  to  be  under- 
stood as  speaking  of  the  family  of  God  the 
Father,  inasmuch  as  the  Lord  Jesus  Christ, 


200  SERMON      TENTH. 

in  the  language  of  the  Scripture,  is  but  sel- 
dom, if  ever,  exhibited  as  sustaining  to  his 
people  the  relation  of  a  parent,  unless  we 
except  that  passage  in  which  it  is  said  that 
he  shall  be  called  Wonderful,  Counsellor, 
the  Mighty  God,  the  Everlasting  Father,  the 
Prince  of  Peace.  God  is  spoken  of  in  the 
Scriptures  as  the  Father  of  our  Lord  Jesus 
Christ,  and  Jesus  Christ  himself  as  the  Son 
of  the  Father,  and  the  elder  brother  of  be- 
lievers, who  are  denominated  the  children 
of  the  Most  High. 

Believers  in.  the  Lord  Jesus  Christ,  both 
those  that  are  in  heaven  and  those  that  are 
now  on  earth,  as  well  as  all  others  to  whom 
a  spiritual  existence  is  yet  to  be  imparted, 
together,  as  some  have  supposed,  with  the 
angels,  compose  that  assemblage  of  blessed 
intelHgences  that  are  denominated  the  fa- 
mily of  God ;  and  of  whom,  or  from  whom,  it 
is  said  in  the  text  that  they  are  all  named. 
We  cannot  subscribe  to  the  opinion  of  the 
writer  whose  expression  was  just  now  quo- 
ted, and  who  considers  all  rational  creatures 


SERMON    TENTH.  201 

as  making  up  the  family  of  God  who  are 
alluded  to  in  the  text.  The  spirits  of  dark- 
ness that  are  reserved  in  everlasting  chains 
unto  the  judgment  of  the  great  day,  and  all 
wricked  men  who  have  died,  or  are  still 
living,  are  rational  creatures,  but  they  con- 
stitute, as  we  conceive,  no  part  of  the  fami- 
ly of  God  which  the  Apostle  had  intended 
to  describe.  And,  indeed,  it  is  somewhat 
doubtful  whether  any  other  beings  than  the 
redeemed  of  mankind  are  alluded  to  in  the 
expression  under  consideration.  At  any  rate 
these  are  unquestionably  the  beings  that  are 
principally  intended  by  the  whole  family  of 
God  in  heaven  and  earth. 

Of  these  God  is  the  Father,  inasmuch  as 
he  is  the  author  of  their  natural  and  spiritu- 
al existence.  He  has  breathed  into  them 
the  breath  of  life,  so  that  in  him  they  live, 
and  move,  and  have  their  being.  In  this 
sense  he  is  the  Father  of  all  spirits,  for  from 
him,  even  the  devils  that  tremble,  derive 
their  being,  and  on  him  they  are  dependent 
for  their  continuance  in  existence.     But  in 

10 


202  SERMON     TENTH. 

a  higher  and  more  peculiar  sense  he  is  the 
Father  of  the  spirits  of  the  righteous.    Bless- 
ed, says  the  Apostle,  be  the  God  and  Father 
of  our  Lord  Jesus  Christy  who,  according  to 
his  abundant  mercy^  hath  begotten  us  again 
to  a  lively  hope,  by  the  resurrection  of  Jesus 
Christ  from  the  dead.     And,  says  another 
Apostle,  every  good  gift,  and  every  perfect 
gift  is  from  above,  and  cometh  down  from 
the  Father  of  lights,  with  whom  is  no  varia- 
bleness, neither  shadow  of  turning.     Of  his 
own  will  begat  he  us  with  the  word  of  truth, 
that  we  should  be  a  kind  of  first  fruits  of  his 
creatures,     God  then  is  the  author  of  spiri- 
tual existence  to  the  righteous.     And  as  he 
originally  commanded  the  light  to  shine  out 
of  darkness,  so  he  hath   shined   into  their 
hearts,  to  give  them  the  light  of  the  know- 
ledge of  the  glory  of  himself  in  the  face  of 
Jesus  Christ.  He  hath  fashioned  their  spirits, 
and  impressed  upon  them  his  own  image, 
which   consists  in   righteousness   and    true 
holiness. 

Between  God  and  the  children  of  his 


SERMON     TENTH.  203 

grace,  therefore,  there  is  a  striking  resem- 
blance. They  are  said  to  be  partakers  of 
the  Divine  nature.  Not  that  they  partake 
of  the  Divine  essence,  or  form  an  integral 
part  of  the  Godhead;  but  the  meaning  is, 
that  in  their  renovated  condition  they  are 
possessed  of  dispositions  that  are  similar  to 
those  that  belong  to  the  Divine  character; 
dispositions  that  are  produced  by  the  Father 
of  lights,  from  whom  corneth  down  every 
good  and  every  perfect  gift.  Now  this  hap- 
py result  is  brought  about  agreeably  to  an 
established  and  well  known  principle  which 
pervades  the  Divine  administration,  that 
every  thing  that  is  produced  resembles  that 
which  produced  it.  In  other  words,  that 
like  produces  like,  and  whatever  is  begot- 
ten resembles  that  by  which  it  is  beo-ot. 
Hence  it  is  said  of  the  first  man,  when  he 
had  sinned,  that  he  begat  a  son  in  his  own 
likeness.  He  was  a  sinner  himself,  and  his 
offspring,  as  a  matter  of  course,  was  the 
same,  nothing  but  a  sinner  could  proceed 
from  him. 


204  SERMON     TENTH, 

The  children  of  God's  grace  resemble 
him  in  the  moral  featm-es  of  their  mind.  I& 
he  holy,  compassionate,  and  benevolent?  so 
are  they.  He  causes  his  sun  to  shine  upon 
the  evil  and  the  good,  and  sends  his  rain 
upon  the  just  and  the  unjust;  and  so  in  like 
manner  are  they  merciful,  even  as  their 
Father  who  is  in  heaven  is  merciful,  forgiv- 
ing men  their  trespasses,  praying  for  those 
that  despitefully  use  them  and  persecute 
them;  and  doing  good  to  the  evil  and  un- 
thankful without  the  hope,  or  the  prospect 
of  an  earthly  remuneration.  And  as  they 
resemble  their  Father  in  heaven,  so  also 
they  resemble  one  another.  They  are  re- 
markable for  a  family  likeness;  and  are 
universally  distinguished  by  a  strong  attach- 
ment to  their  Father,  and  to  each  other, 

Whosoever,  says  the  Apostle,  believeth 
that  Jesus  is  the  Christ,  is  born  of  God ;  and 
every  one  that  loveth  him  that  begat,  loveth 
him  also  that  is  begotten  of  him.  '  In  this 
expression  the  Apostle  takes  it  for  granted, 
that  every  one  that  is  born  of  God,  loves 


S.ERMON     TENTH.  205 

God.   And  in  addition  to  this,  he  assures  us 
that  a  genuine   affection  for   the  Father  is 
always  accompanied  by  a  sincere  and  cor- 
dial attachment  to  the  children  of  his  grace 
that  are  begotten  of  him.     By  this,  he  con- 
tinues, we  know  that  w^e  love  the   children 
of  God,  when  we  love  God  and   keep  his 
commandments.     Love  to  God  then  is  an 
evidence  of  love*  to  Christians,  and  love  to 
Christians   is   also   an   evidence  of  love  to 
God ;  or,  in  other  words,  if  we  love  one  we 
shall  love  both.     By  this  we  know  that  we 
love  the  children  of  God.     And  by  this  too, 
we  know  that  we  have  passed  from  death 
unto  life,   and   consequendy  that  we  love 
God,  because  we  love  the  brethren.     Here, 
my  brethren,  you  perceive  are  all  the  in- 
gredients that  are  necessary  to  constitute  a 
most  delightful  and  blessed  society.     God 
the    Father   loves   his    children.      All    the 
children  love  their  Father,  and   love  one 
another. 

The  children  of  God's  grace,  moreover, 
universally  reverence   and   obey  their  Fa- 


206  SERMON      TENTH. 

ther.  An  indignity  offered  to  him  is  re- 
sented as  if  offered  to  themselves.  They 
feel  a  tender  solicitude  for  the  honor  of  his 
name,  and  are  grieved  whenever  they  per- 
ceive that  that  respect  is  withheld  from  him 
which  they  devoutly  render  themselves,  and 
which  they  know  to  be  his  due.  Listen  to 
the  language  of  one  of  these  affectionate 
children  of  the  Most  Hiorh.,  Do  not  I  hate 
them,  O  Lord,  that  hate  thee;  and  am  not  I 
grieved  with  those  that  rise  up  against  thee. 
I  hate  them  with  perfect  hatred.  I  count 
them  mine  enemies.  Nor  was  David  alone 
in  the  honest  indignation  which  he  express- 
ed against  those  that  rise  up  against  God. 
Others  of  his  children  feel  as  he  did  when 
God  their  Father  is  dishonored.  Rivers  of 
waters  run  down  their  eyes  because  men 
keep  not  his  law.  It  grieves  them  to  wit- 
ness the  profanation  of  his  name,  of  his  Sab- 
bath, and  his  sanctuary.  The  prayer  which 
they  incessantly  and  fervently  oflfer  up  is, 
Our  Father  who  art  in  heaven,  hallowed 
be   thy  name,  thy  kingdom  come,  thy  will 


SERMON     TENTH.  207 

be  done  on  earth,  as  it  is  in  heaven.  Send 
out  thy  light  and  thy  truth,  and  take  to 
thyself  thy  great  power,  and  visit  all  na- 
tions with  thy  salvation.  Let  the  people 
praise  thee,  O  God,  let  all  the  people  praise 
thee. 

These  children  of  God's  grace  resemble 
each  other,  and  evince  their  reverence  for 
their  Father  by  paying  the  most  scrupulous 
attention  to  all  the  law^s  which  he  has 
enacted  for  the  government  of  his  house- 
hold. His  commandments  are  not  grievous 
to  them,  but  pleasant;  and  the  obedience 
which  they  render  to  them  is  neither  par- 
tial nor  constrained,  but  cheerful  and  im- 
plicit. I  love  thy  commandments,  says  one 
of  them,  (and  he  expresses  the  sentiment 
of  all  the  rest,)  I  love  thy  commandments 
above  gold,  yea,  above  fine  gold.  There- 
fore I  esteem  all  thy  precepts  concerning 
all  things  to  be  right,  and  I  hate  every  false 
w^ay.  I  have  sworn,  and  I  will  perform  it, 
that  I  will  keep  thy  righteous  judgments. 
O,  how  love  I  thy  law!    It  is  my  meditation 


208  SERMON     TENTH. 

all  the  day.  How  sweet  are  thy  words 
unto  my  taste;  yea,  sweeter  than  honey  to 
my  mouth.  This  is  the  language  of  filial 
affection  and  obedience — an  obedience  you 
will  observe,  that  is  universal  in  its  charac- 
ter and  that  extends  to  all  the  precepts  of 
the  Divine  word. 

If  we  had  time,  we  might  point  out  and 
expatiate  on  a  variety  of  other  interesting 
traits  in  which  the  children  of  God  resem- 
ble each  other.  We  might  speak  of  their 
humility,  their  meekness,  their  self-denial, 
their  repentance,  their  faith,  their  docility, 
their  love  of  truth  and  justice,  their  spiritu- 
ality, their  zeal,  their  devotion,  their  satis- 
faction with  the  allotments  of  Providence, 
and  their  entire  and  unconditional  submis- 
sion to  the  will  of  their  heavenly  Father. 
But  at  present  we  can  only  advert  to  these 
topics,  and  leave  them  for  our  hearers  to 
pursue  in  their  reflections. 

Enough,  however,  we  imagine  has  alrea- 
dy been  said  to  lead  us,  if  we  are  properly 
disposed,    to    admire    the    wonderful    love 


SERMOX      TENTH.  209 


W 


•hich  God  the  Father  has  displayed  in 
rearing  up  to  himself  a  spiritual  family  that 
shall  be  for  ever  to  the  praise  and  glory  of 
his  grace.  It  was  when  filled  with  this 
transporting  thought  that  the  Apostle  ex- 
claimed, Behold  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  tee 
should  be  called  the  sons  of  God.  We,  who 
were  once  buried  in  sin  and  laid  at  hell's 
dark  door.  We,  whose  father  was  an  Amo- 
rite,  and  whose  mother  was  a  Hittite.  We, 
who  were  aliens  from  the  commonwealth  of 
Israel,  and  strangers  from  the  covenants  of 
promise,  enemies  to  God  by  wicked  works, 
rebels  against  his  government,  and  fighting 
in  opposition  to  him  under  the  banner  of 
the  prince  of  the  power  of  the  air,  actively 
and  to  the  utmost  engaged  in  advancing  the 
old  serpent's  cause.  That  ive  should  have 
been  rescued  from  our  degraded  and  guilty 
condition,  adopted  into  the  family  of  heaven, 
and  called  the  sons  of  God,  may  well  excite 
both  our  admiration  and  our  gratitude. 
Eehold  what  manner  of  love  is  this.    Truely 


10* 


210  SERMON     TENTH. 

herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the 
propitiation  for  our  sins,  and  not  for  ours 
only,  but  also  for  the  sins  of  the  whole 
world.  For  the  ivhole  ivorld,  that  is,  for  all 
the  nations  of  mankind,  for  Gentiles  as  well 
as  for  Jews.  This  expression  of  the  Apos- 
tle naturally  leads  us  to  remark  that  the 
family  of  the  redeemed  will  be  a  nume- 
rous one. 

They  are  said  to  be  redeemed  out  of 
every  kindred,  and  tongue,  and  people,  and 
nation ;  and  when  ultimately  gathered  to- 
gether they  will  constitute  a  multitude  which 
no  man  can  number.  They  shall  come 
from  the  east,  and  from  the  west,  from  the 
north,  and  from  the  south,  and  shall  sit  down 
with  Abraham  and  Isaac  and  Jacob  in  the 
kingdom  of  God.  There  will  be  seen  the 
worthies  who  lived  before  the  flood.  The 
patriarchs  and  their  descendants  who  died 
previously  to  the  advent  of  Christ.  The 
Apostles,  together  with  the  immense  con- 
course that  were   converted   through   their 


SERMOX      TENTH.  211 

instrumentality  daring  the  first  age  of  Chris- 
tianity. The  witnesses  of  the  truth  that 
have  been  slain  for  the  word  of  God  daring 
the  reign  of  Antichrist.  The  blessed  re- 
formers, and  the  thousands  that  were  brought 
by  their  labors  from  darkness  to  light,  and 
from  the  power  of  satan  unto  God,  The 
millions  that  in  later  times  have  experienced 
the  efficacy  of  Divine  truth,  and  the  still 
greater  company  that  will  probably  be  gath- 
ered into  the  fold  of  Christ  during  the  thou- 
sand years  in  which  satan  is  to  be  bound, 
and  the  knowledge  of  God  shall  cover  the 
earth  as  the  waters  do  the  sea.  All  these 
must  of  necessity  compose  a  numerous 
family. 

It  will  also  be  an  united  and  harmonious 
family.  Though  collected  from  different 
quarters  of  the  earth,  and  selected  from  na- 
tions of  different  manners  and  habits,  their 
peculiarities  in  the  heavenly  world  will  be 
thrown  aside,  and  there  will  be  neither 
Greek  nor  Jew,  Barbarian,  Scythian,  bond, 
nor  free,  but  all  will  be  one  in  Christ;  they 


212  SERMON     TENTH. 

will  have  one  Lord,  one  faith,  one  spirit, 
and  one  aim.  Sectarian  animosities  will 
cease.  The  Albion  and  the  Ethiopian  will 
sit  down  together  at  the  marriage  supper  of 
the  Lamb,  and  the  virtuous  and  sincere  of  all 
nations  and  denominations  will  see  eye  to 
eye,  and  walk  hand  in  hand. 

We  remark  still  farther,  that  that  fa- 
mily will  be  an  honorable  and  respecta- 
ble one. 

"  Not  all  the  nobles  of  the  earth, 

"  Who  boast  the  honors  of  their  birth, 

"Such  real  dignity  can  claim, 

"As  those  that  bear  the  Christian  name," 

Theirs  is  the  dignity  of  the  sons  of  God. 
No  matter  how  despised  they  may  have 
been  on  the  earth.  If  with  the  heart  they 
have  believed  unto  righteousness,  they  are 
heirs  of  God  and  joint  heirs  with  Jesus 
Christ.  For  them  a  kingdom  and  crowns 
of  glory  are  prepared.  They  are  the  sons 
and  daughters  of  the  Lord  Almighty;  and 
though  it  doth  not  yet  appear  what  they 
shall  be,  yet  we  know  that  w^hen  he  who  is 


SERMON     TENTH.  213 

their  life  shall  appear,  they  also  shall  appear 
with  him  in  glory.  Great  honor  awaits  the 
children  of  God ;  an  honor  compared  with 
which  the  glory  of  earthly  kings  will  fade 
into  insignificance  and  nothmg. 

How  many,  think  you,  my  brethren,  are 
there  in  this   assembly  who  belong  to  the 
family  of  God?     Certainly  not  all.     There 
is  another  family  than  that  which  we  have 
been  speaking  of,  to  which  many  of  man- 
kind belong.     A  family   of  which   God   is 
not  the  Father.     And  what  family  is  thisl 
The  family  of  the  wicked.     And  who  is  its 
father]      The    father   of  Hes.      These  two 
families  are  diametrically,  inveterately,  and 
will    be    eternally  opposed  to   each  other. 
They  are  as  different  from  each   other  as 
light  and  darkness,  as  sin  and  holiness,  as 
heaven  and  hell. 

The  Aposde  calls  this  family  of  the 
wicked  the  children  of  disobedience,  and 
their  father  the  prince  of  the  power  of  the 
air;  the  spirit  that  worketh  in  these  diso- 
bedient children,  who  walk  according  to 


214  SERMON    TENTH. 

the  course  of  this  world.  To  the  same 
family  the  Savior  had  reference  when  he 
said  to  the  unbelieving  Jews  who  were 
members  of  it,  while  they  fancied  that  God 
was  their  Father,  Ye  are  of  your  father  the 
devil,  and  the  lusts  of  your  father  ye  will 
do;  he  was  a  murderer  from  the  beginning, 
and  abode  not  in  the  truth,  because  there 
is  no  truth  in  him.  When  he  speaketh  a  lie, 
he  speaketh  of  his  own,  for  he  is  a  liar,  and 
the  father  of  it.  This  is  the  father  of  all 
wricked  men.  They  are  his  children,  and 
they  make  up  his  family. 

Now  are  there  any  among  us  who  are 
desirous  of  knowing  with  which  of  these 
families  they  are  connected  ?  The  point  is 
important,  and  is  one  that  it  is  by  no  means 
impossible  to  determine.  If  we  belong  to 
the  family  of  the  wicked,  we  may  know  it 
by  our  walking  according  to  the  course  of 
this  world ;  by  our  disobedience  to  the 
commandments  of  heaven,  by  our  dislike  of 
Christians,  and  by  our  hatred  of  God  and 
holiness,  which  is  manifested  by  our  prayer- 


SERMON     TENTH.  215 

lessness,  and  our  contempt  of  things  sacred. 
If  these  marks  are  upon  us,  we  belong  to 
the  father  of  lies.  And  so  on  the  other 
hand,  if  we  belong  to  the  family  of  God,  we 
love  and  keep  his  commandments.  We 
love  him  and  love  the  brethren,  and  .our 
hearts'  desire  and  prayer  is,  that  his  name 
may  be  hallowed,  that  his  kingdom  may 
come,  and  his  will  be  done  on  earth  as  it  is 
in  heaven.  We  are  meek,  humble,  peni- 
tent, self-denied,  docile,  just,  patient  and 
submissive.  We  are  aware,  my  brethren, 
how  difficult  it  is  to  persuade  men  to  be- 
lieve that  they  are  the  children  of  the  wick- 
ed one.  Their  feelings  revolt  from  the  idea 
of  such  a  connection.  It,  therefore,  be- 
hoves us  on  this  point  to  beware  of  self-de- 
ception. The  devil  is  the  father  of  a  more 
numerous  family  than  we  are  apt  to  ima- 
gine. And  not  a  few,  we  have  reason  to 
think,  claim  a  relationship  with  God,  and 
say  to  him,  Our  Father  who  art  in  heaven, 
who  with  much  greater  propriety  might  say, 
Our  father  who  art  in  helL      Not  every  one 


216  SERMON    TENTH. 

that  saith  unto  me  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven ;  hut  he  that  do- 
eth  the  will  of  my  Father  lohich  is  in  heaven. 
Many  icill  say  to  me  in  that  day,  Lord, 
Lord,  have  ive  not  propliesied  in  thy  name  ? 
and  in  thy  name  have  cast  out  devils  ?  and  in 
thy  name  done  many  iwnderful  ivorks  1  And 
then  will  I  pj'ofess  unto  them,  I  never  knew 
you :  depart  from  me,  ye  that  work  iniquity  ! 
Ye  are  of  your  father  the  devil,  and  the 
lusts  of  your  father  ye  will  do.  He  was  a 
murderer  from  the  beginning,  and  abode 
not  in  the  truth,  because  there  is  no  truth  in 
him.  When  he  speaketh  a  lie,  he  speaketh 
of  his  own ;  for  he  is  a  liar  and  the  father 
of  it.  Children  of  disobedience,  and  chil- 
dren of  the  wicked  one,  we  exhort  and  in- 
treat  you  to  abandon  the  service  of  Satan, 
whose  wages  are  death.  Your  case  though 
deplorable,  is  not  entirely  hopeless.  Others 
have  belonged  to  the  family  of  the  wicked 
one,  who  have  left  it  and  united  with  the 
family  of  God.  Indeed,  among  the  children 
of  the  wicked  one,   all  who  are  now  the 


SERMON     TENTH.  217 

children  of  God  once  had  their  conversa- 
tion, fulfilling  the  desires  of  the  flesh  and 
of  the  mind ;  and  were  by  nature  the  chil- 
dren of  wrath,  even  as  others.     Once  they 
were  not  a  people,  but  are  now  the  people 
of  God.     But  they  have  been  washed,  they 
have  been   sanctified,  they  are  justified  m 
the  name   of  the   Lord   Jesus,  and   by  the 
spirit  of  our   God.     And  so  you  may  be. 
Let,  then,  the  ivicked  forsake  his  iimj,  and  the 
unrighteous  inan  his  thoughts :  and  let  him 
return  unto  the  Lord,  and  he  ivill  have  mercy 
upon  him  ;  and  to  our  God,  for  he  will  ahun- 
dantly  pardon. 


SERMON  XL 

The  secret  things  belong-  unto  the  Lord  our  God :  but  those 
things  which  are  revealed  belong  unto  us  and  to  our  chil- 
dren for  ever,  that  we  may  do  all  the  words  of  this  law. 
—Deut.  29  :  29, 

It  is  an  attainment  of  no  inconsiderable 
importance,  to  be  able  to  determine  the  ex- 
act limits  by  which  our  inquiries  on  religi- 
ous subjects  should  be  bounded,  to  tell  to 
what  extent  they  may  lawfully  and  properly 
be  carried,  and  beyond  which  it  is  folly  and 
presumption  to  attempt  to  go. 

There  are  some  things  relating  to  the 
character  and  purposes  of  God,  which  finite 
minds  are  wholly  unable  to  fathom ;  and 
resjiecting  which,  he  has  seen  fit  to  observe 
a  profound  silence.  He  alone,  who  was  in 
the  bosom  of  the  Father,  is,  or  ought  to  be, 
acquainted  with  them.  The  more  they  are 
contemplated  by  short-sighted  mortals,  the 
more  obscure  their  conceptions  of  them  will 


SERMON     ELEVENTH.  219 

become,  and  in  the  same  proportion  that 
their  researches  are  increased,  their  per- 
plexities will  be  multiplied. 

A  large  proportion  of  the  controversies 
that  have  distracted  and  disgraced  the 
Christian  church,  and  which  have  minister- 
ed questions  rather  than  godly  edifying 
which  is  in  faith,  have  arisen  from  a  dispo- 
sition in  men  to  exercise  themselves  in  mat- 
ters that  are  too  high  for  them.  They  have 
vainly  attempted  to  be  wise  above  what  is 
written ;  to  pry  into  things  which  God  in- 
tended should  be  hid  ;  and  which,  if  he  had 
revealed,  their  stinted  capacities  could  not 
comprehend.  The  things  which  they  can 
understand,  and  which  they  ought  to  know, 
they  often  leave  for  things  into  which  it  is 
worse  than  useless  for  them  to  endeavor  to 
pry.  Worse  than  useless,  in  the  first  place, 
because  it  is  affronting  to  God,  and  in  the 
next,  it  tends  both  to  darken  their  own 
minds,  and  to  puff"  them  up  with  a  ground- 
less conceit  of  their  fancied  abilities. 

It  is  designed  in  this  discourse  to  notice 


220  SERMON     ELEVENTH. 

some  of  those  secret  things  which  belong 
unto  God,  and  into  which  men,  in  the  in- 
dulgence of  an  idle  and  presumptuous  curi- 
osity often  attempt  to  pry ;  and  also  to  en- 
force an  attention  to  those  thinos  which  are 
plainly  revealed  in  the  word  of  God,  and 
which  we  are  specially  concerned  in  en- 
deavoring to  study  and  understand. 

I.  Some  of  those  secret  things  which 
belong  unto  God,  and  into  which  it  is  wrong 
to  pry. 

1.  The  first  j^articular  I  shall  mention, 
in  which  men  are  inclined  to  transoress,  is 
the  purpose  of  God  respecting  their  destiny 
in  the  present  and  future  world.  I  here 
speak  of  a  knowledge  of  their  destiny, 
which  they  are  desirous  of  acquiring  inde- 
pendantly  of  Divine  revelation,  and  which 
is  a  matter  of  direct  communication,  instead 
of  implication  ;  a  deduction,  which  results 
from  a  comparison  of  their  experience  and 
conduct  with  the  law  and  the  testimony. 

This  latter  method,  when  adopted,  of 
coming  to  a  conclusion  respecting  our  pros- 


SERMON    ELEVENTH.  221 

pects  for  the  present  and  future  world,  as 
far  as  it  is  necessary  and  proper  for  us  to 
have  any  acquaintance  with  them,  is  both 
safe  and  allowable  ;  but  with  this,  the  per- 
sons of  whom  I  am  speaking  are  not  satis- 
fied ;  and  in  their  anxiety  to  know  what  is 
to  befal  them,  like  Saul,  they  resort  to  di- 
vinations p.nd  enchantments,  and  yield  them- 
selves up  to  the  delusions  of  soothsayers  and 
pretended  fortune-tellers,  who  claim  to  have 
intercourse  with  invisible  or  familiar  spirits, 
and  to  be  endued  with  the  faculty  of  fore- 
telling events. 

The  period  of  superstition,  when  prac- 
tices of  this  nature  were  common  with  the 
inhabitants  of  this  now  enlightened  land,  has 
not  long  since  gone  by  ;  and,  indeed,  at  the 
present  moment,  there  are  to  be  found  in 
many  places  the  relics  of  this  absurd  and 
unscriptural  belief  in  witchcraft  and  its  kin- 
dred illusions.  There  are  not  a  few  now, 
who,  in  even  this  highly  favored  land,  which, 
perhaps,  is  surpassed  in  its  light  and  privi- 
leges by  no  other  portion  of  the  Christian 


222  SERMON     ELEVENTH. 

world  or  of  tlie  globe ;  not  a  few,  even  now, 
who  occasionally  see,  or  fancy  they  see, 
something  like  S|)ectres  and  apparitions ; 
who  hear  warning  voices,  and  have  wonder- 
ful revelations,  as  they  pretend  or  imagine, 
in  dreams  and  visions  of  the  night,  or  in  some 
other  more  frightful  method  of  communica- 
tions. With  these  persons  the  rustling  of 
a  leaf,  the  mewing  of  a  cat,  or  the  howling 
of  a  dog,  are  oftentimes  taken  for  unfailing- 
omens  of  the  near  approach  of  some  dread- 
ful disaster. 

There  is  a  strong  and  powerful  tenden- 
cy in  the  human  mind  to  vain  forebodings 
and  superstitious  practices.  Some  wish  to 
know  how  long  they  are  to  live,  and  how 
rich,  and  prosperous,  and  happy  they  shall 
be ;  and  others,  in  their  ungovernable  de- 
sires, if  it  w^ere  possible,  would  unrol  the 
book  of  life,  to  ascertain  whether  their 
names  are  written  in  it  or  not.  But  these 
are  all  secret  things  which  belong  unto  God, 
and  which  we  sin  in  attempting  to  know  in 
any  other  way  than  we  can  come  at  the 


SERMOX    ELEVENTH. 


223 


knowledge  of  tliem  by  the  developement  of 
the  Divine  purposes  in  the  dispensations  of 
Providence;  or,  as  was  before  stated,  by  a 
comparison  of  our  experience  and  conduct 
with  the  declarations  of  the  written  word. 
We  have  no  ability,  and  no  right  to  see  a 
single  inch  into  futurity ;  and  God  gives  us 
no    certain    knowledge    of  futurity  except 
through  the  medium  of  his  vrritten  word, 

2.  Another  of  the  secret  things  which 
belong  unto  God,  and  into  which  men  pre- 
sumptuously attempt  to  pry,  is  the  free 
agency  of  man  in  connection  with  the  de- 
crees and  purposes  of  God. 

If  he,  from  eternity,  had  a  knowledge  of 
every  being  that   exists,   and   every  event 
that  takes  place,  and  has  foreordained  what- 
soever comes  to  pass;  how,  it  is  asked,  can 
this  foreknowledge  and  foreordination  con- 
sist with  the  freedom  of  the  human  will ;  or 
in  other  words,  how  can  men  be  free  agents  I 
We  answer  very  easily,  here  let  it  be  ob- 
served that  a  perfect  reconcilement  of  the 
difficulties  that  grow  out  of  this  subject,  lays 


224  SERMON     ELEVENTH. 

beyond  the  reach  of  human  abiHty,  and  is  a 
secret  which  God  alone  can  fully  explain  or 
understand.  The  two  proj)ositions,  how- 
ever, that  God's  purposes  extend  to  all  events, 
and  that  men  are  free  agents,  when  consi- 
dered distinctly  and  a  part  from  each  other, 
are  not  only  comprehensible,  but  susceptible 
of  proof  the  most  demonstrative  and  unde- 
niable. 

The  first,  viz.  that  God's  purposes  ex- 
tend to  all  events,  must  be  true,  or  it  will 
necessarily  follow,  if  false,  that  God  is  far 
from  being  infinite  in  perfection ;  things 
may  and  do  take  place  under  his  adminis- 
tration of  which  he  had  no  foresight,  and 
wdiich  must  consequently  both  surprise  and 
disappoint  him.  But  disappointment  in  the 
counsels  of  the  Eternal  would  produce  un- 
happiness,  unhappiness  would  imply  imper- 
fection. Either,  then,  the  Deity  has  fixed 
purposes,  or  he  is  an  imperfect  Being ;  but 
this  is  derogatory  to  the  character  of  the 
Deity,  and  is  manifestly  absurd.  And  so 
also,  the  other  proposition  that  men  are  free 


SERMON    ELEVENTH.  225 

agents,  is  not  only  capable  of  ample  support 
on  the  ground  of  reason,  but  includes  difacf^ 
which  all  believe,  and  which  they  cannot 
disbelieve  if  they  try  ;  for  it  is  a  matter  of 
•sensation  and  feeling,  as  well  as  of  logical 
deduction. 

Every  man  in  his  senses  feels,  and  is  fully 
conscious,  that  he  is  free,  and  it  is  in  vain 
for  any  one  to  attempt  to  divest  him  of  this 
consciousness  by  telling  him  that  all  his 
mental  and  corporeal  exercises  are  merely 
mechanical,  and  that  he  has  no  power  to  act, 
or  to  choose  and  refuse.  This  all  men  know, 
and  this  is  enough  for  them  to  know  respect- 
ing the  purposes  of  God,  and  the  free  agen- 
cy of  his  intelligent  creatures.  Separately 
considered  then,  the  two  propositions  we 
have  mentioned  are  undeniable ;  but  w^hen 
w^e  attempt  to  connect  them  together,  there 
is  a  link  in  the  chain  which  is  out  of  mortal 
sight;  something  of  which  our  limited  ca- 
pacities cannot  grasp.  But  things  which 
are  true  when  apart,  are  true   when  put 

together  ;  and  if  we  cannot  reconcile  them, 
11 


J226  SERMON     ELEVENTH. 

that  is  no  proof  that  they  are  irreconcil- 
able. 

God  worketh  all  things  after  the  counsel 
of  his  own  will ;  works  in  his  people  that 
which  is  well  pleasing  in  his  sight,  and  yet 
they  themselves  work  out  their  own  salva- 
tion with  fear  and  trembling,  and  agreeably 
to  his  own  determination  are  free,  perfectly 
free  ;  free,  because  it  is  a  part  of  the  Divine 
purpose  itself,  that  they  shall  be  free  ;  free, 
because,  if  they  were  not,  they  would  nei- 
ther be  moral  agents,  nor  accountable  beings, 
nor  could  the  Almighty  in  consistency  and 
propriety  judge  them  for  their  conduct  at 
the  last  day.  God  then  has  fixed  purposes ; 
men  are  free  agents ;  but  how  and  where- 
fore it  is  so,  is  a  secret  which  to  finite  minds 
is  unfathomable. 

3.  Another  of  the  secret  things  which 
belong  unto  God,  and  into  which  men  pre- 
sumptuously attempt  to  pry,  is  the  Divine 
determination  in  relation  to  the  salvation  of 
the  heathen  world,  and  the  future  condition 
of  those  who  die  in  infancy.     The  question 


SERMON    ELEVENTH.  227 

is  often  asked,  will  all  the  heathen  nations 
who  have  lived  and  died  without  the  Gos- 
pel perish  1  That  most  of  them  will,  seems 
impliedly,  at  least,  to  be  taught  in  the  Bible. 
The  Bible,  after  descanting  the  practices 
of  the  heathen  world,  says,  that  they  who 
commit  such  things  are  worthy  of  death. 
It  also  declares  that  he  that  believeth  not, 
shall  be  damned  ;  and  asks,  how  shall  they 
call  on  him  in  whom  they  have  not  believ- 
ed, and  how  shall  they  believe  in  him  of 
whom  they  have  not  heard,  and  how  shall 
they  hear  without  a  preacher  1  So,  then, 
faith  cometh  by  hearing,  and  hearing  by  the 
word  of  God.  But  most  of  the  heathens 
neither  believe  nor  hear  the  word  of  God  ; 
consequently,  if  he  that  believeth  not  shall 
be  damned,  they  must  and  will  perish.  In- 
deed, if  most  of  the  heathens  do  not  perish, 
the  gospel  is  a  disadvantage  and  a  curse  to 
those  who  have  it ;  for  here  in  Christian 
lands  it  is  notorious  and  palpable,  that  a 
vast  majority  are  thronging  the  broad  way. 
Indeed,  if  most  of  the  heathens  do  not  perish, 


228  SERMON    ELEVENTH. 

all  efforts  to  send  the  gospel  to  them,  it 
would  seem,  might  better  cease  at  once. 

Most  of  the  heathens,  then,  we  think 
that  the  Scriptures  authorize  in  concluding, 
will  be  lost.  But  whether  they  will  all 
perish — whether  in  the  boundless  wisdom 
and  compassion  of  God,  some  hidden  com- 
munication of  his  grace  may  not  be  made  to 
a  portion  of  them,  is  a  point  which  we  leave 
among  the  secret  things  which  belong  unto 
God.  The  Judge  of  all  the  earth  will  do 
with  them  as  he  pleases,  and  in  so  doing 
will  do  right:  nor  are  we  to  perplex  our- 
selves, and  to  be  over  curious  with  specula- 
tions about  their  salvation.  It  would  be 
wiser  for  us  to  be  attempting  to  save  our 
own  souls,  than  to  be  curiously  and  vainly 
employed  in  inquiring  whether  all  of  them 
will  be  lost. 

Concerning  the  future  condition  of  those 
who  die  in  infancy,  too,  it  is  not  unfrequently 
asked,  will  all  or  any  of  them  be  lost  ?  Will 
all  or  any  who  die  at  that  tender  age  be 
lost?     If  this  be  the  interrogatory  which 


SERMON    ELEVENTH.  229 

any  are  disposed  to  put  to  us,  we  have  only 
to  reply  to  them,  we  cannot  telL  Your 
inquiry  respects  the  secret  things  which  be- 
long unto  God,  and  of  which  we  have  no 
right  to  be  informed.  The  revelation  which 
God  has  given,  he  has  designed  specially  for 
adults,  who  have  arrived  at  years  of  discre- 
tion, and  who  are,  therefore,  to  be  treated 
and  addressed  as  moral  agents.  God  has 
told  us  what  he  will  do  with  them ;  but  he 
has  not  explicitly  informed  us  what  he  will 
do  wnth  infants.  For  the  consolation  of 
pious  parents,  he  has,  however,  given  us  to 
understand,  as  we  think,  that  to  their  infant 
seed  the  seal  of  the  everlasting  covenant  is 
to  be  applied ;  and  has  kindly  and  gracious- 
ly said.  Suffer  little  children  to  come  unto 
me  and  forbid  them  not,  for  of  such  is  the 
kingdom  of  heaven;  that  is,  such  are  to 
compose  a  part  of  the  visible  church,  and  if 
fit  subjects  for  the  visible  church  on  earth,  it 
is  presumable  that  som£,  at  least,  of  them 
will  be  admitted  to  the  kingdom  of  heaven 
above.     Possibly    this    may   be    the    des- 


230  SERMON    ELEVENTH. 

tiny  of  most  (especially  of  those)  who  are 
descended  from  believing  parents,  and  are 
early  given  to  God  in  baptism  ;  and  possibly 
this  may  be  the  destiny  of  all  who  die  in 
infancy. 

The  Scriptures  are  mostly,  if  not  alto- 
gether silent  on  this  subject,  and  in  this  dis- 
tinguishing feature  of  Divine  revelation  we 
can  hardly  fail,  if  we  reflect,  to  descry  and 
admire  the  wisdom,  as  well  as  the  goodness 
of  God.  For,  suppose  it  were  revealed  that 
all  who  die  in  infancy  will  be  lost,  with  what 
anguish  would  the  parental  bosom  be  torn, 
when  afflictions  of  this  nature  occurred  1 
Well  then  might  all  bereaved  fathers  and 
mothers,  like  Rachel,  be  seen  weeping  for 
their  children,  and  refusing  to  be  comforted, 
not  only  because  they  were  not,  but  because 
they  were  consigned  over  to  remediless  des- 
truction ;  and  on  the  other  hand,  suppose  it 
were  revealed  that  all  who  die  in  infancy  will 
be  saved — the  wish  of  paternal  bosoms  would 
then  be  that  their  offspring  might  experience 
a  premature  dissolution,  and  thus  be  released 


SERMON    ELEVENTH.  231 

from  the  hazard  of  at  last  dying  in  im- 
penitency,  if  suffered  to  reach  the  years  of 
maturity.  In  their  anxiety  to  secure  the 
future  happiness  of  their  children,  they  might 
be  tempted  to  neglect  the  means  that  are 
necessary  for  the  prolongation  of  their  lives, 
and  thus  interfere  with  the  designs  of  Pro- 
vidence in  the  continuance  of  the  human 
species. 

We  distinctly  perceive  then,  that  God 
has  left  this  subject  precisely  v^'here  it  is 
wisest  and  best  it  should  be ;  and  with  this 
arrangement  it  is  our  duty  to  be  satisfied. 
On  this  article  I  have  but  one  idea  more  to 
express,  and  it  is  this.  If  infants  are  lost, 
no  doubt  their  condemnation  will  be  a  con- 
sequence of  their  defilement  by  reason  of 
sin,  with  which,  it  is  well  known,  they  are 
all  infected,  in  as  much  as  they  have  pro- 
ceeded from  an  unholy  stock;  or  if  they  are 
saved,  their  salvation  will  be  owing  entirely  to 
the  atonement  of  Christ,  for  there  is  no  other 
name,  nor  any  other  way,  by  which  any  of  the 
guilty  descendants  of  Adam,  young  or  old, 


232  SERMON    ELEVENTH. 

can  be  admitted  to  the  mansions  of  bliss* 
Our  belief  is,  that  as  infants  are,  ivithout  tJieir 
hnoivledge,  partakers  of  the  condemnation  in 
Adam;  so  are  they  again  received  unto  grace 
in  Christ:  as  God  speaketh  mito  Abraham, 
the  father  of  all  the  faithful,  and  therefore 
unto  us  and  our  children,  Gen.  17:7,  saying, 
"I  w^ill  establish  my  convenant  between  me 
and  thee,  and  thy  seed  after  thee,  in  their 
generations,  for  an  everlastiug  covenant;  to 
be  a  God  unto  thee,  and  to  thy  seed  after 
thee." 

4.  A  fourth  particular,  which  we  include, 
of  the  secret  things  which  belong  unto  God, 
and  into  which  men  presumptuously  attempt 
to  pry,  respects  the  introduction  of  moral 
evil  into  our  world :  the  inquiry  often  springs 
up  in  the  human  mind.  Why  did  God  per- 
mit sin  to  enter  our  world,  when  he  might 
have  prevented  it?  And  how  could  he  per- 
mit it,  and  have  a  fixed  purpose  concerning 
its  existence,  and  yet  consider  the  perpetra- 
tors of  it  as  guilty,  and  deserving  of  punish- 
ment?    Now  it  is  easy  to  see  that  these  in- 


SERMON    ELEVENTH.  233 

quiries  extend  to  the  secret  things  which 
belong  unto  God.  Why  sin  has  been  suffered, 
by  a  God  who  is  infinitely  wise  and  good, 
to  deluge  and  desolate  our  earth,  is  an  in- 
quiry, to  which  folly  alone  will  attempt  to 
render  a  full  and  explicit  reply,  and  he, 
who,  when  it  is  put  to  him,  lays  his  hand 
upon  his  mouth,  and  humbly  prostrates  him- 
self in  the  dust,  takes  the  position,  and  dis- 
covers the  disposition,  which  of  all  others 
is  the  most  becoming  in  a  short-sighted 
sinner. 

Of  the  fact,  that  sin  has  entered  our 
world,  none  in  the  enjoyment  of  his  reason 
can  be  ignorant.  But  with  the  how  and  the 
wherefore,  it  is  not  our  concern  to  be  made 
acquainted,  since  to  arrest  the  progress  of 
this  dreadful  disorder,  that  has  seized  on  our 
souls  with  such  violence,  and  to  make  an 
escape  from  the  wrathful  storm  and  tempest 
to  which  it  has  exposed  us,  is  the  subject 
that  should  now  absorb  our  whole  attentioru 
Each  one  of  Adam's  race  then,  for  himself 
should  exclaim,  my  soul  is  all  over  defiled 


234  SERMON    ELEVENTH. 

with   the  leprosy  of  sin.     O  Lord,  if  thou 
wilt,  thou  canst  make  me  clean. 

But  while  it  is  true,  that  there  are  many 
things  connected  with  the  introduction  of  sin 
into  the  world,  which  we  cannot  explain  or 
understand,  it  is  remembered,  at  the  same 
time,  that  there   are  others  which  we  can, 
and  on  which  we  are  at  liberty  both  to  think 
and  to  speak.     By  means  of  the  evil  of  sin, 
which  has  entered  our  world,  we  know,  and 
are  permitted  to  say,  that  an  opportunity 
has  been  furnished  for  the  most  illustrious 
display  of  some  of  the  perfections  of  the  Di- 
vine character,  in  the  restoration  of  fallen 
man,  and  in  creating  all  things  anew  by  Je- 
sus Christ,  of  which  his  intelligent  creatures 
would  not  otherwise  have  had  so  vivid  a  per- 
ception. With  this  knowledge  it  behoves  us 
at  present  to  be  content,  and  to  cherish  the 
assurance,  that  the  plan  of  redemption  will 
finally  be  found  to  have  brought  glory  to  God 
in  the  highest,  and  to  have  resulted  in  the 
greatest  possible  amount  of  happiness  to  his 
intelligent  universe. 


SERMON    ELEVENTH.  235 

5.  The  last  particular  we  shall  notice, 
that  is  included  amonoj  the  secret  things 
that  belong  unto  God,  and  into  which  men 
presumptuously  attempt  to  pry,  relates  to 
the  mode  of  the  Divine  subsistence,  or  the 
doctrine  of  the  Trinity. 

The  Scriptures  inform  us,  that  there 
are  three  that  bear  record  in  heaven ;  the 
Father,  the  Word,  and  the  Holy  Ghost,  and 
that  these  three  are  one.  In  other  words, 
the  Sacred  Scriptures  distinctly  teach  us 
the  doctrine  of  the  Trinity,  or  that  there 
are  three  persons  in  one  God,  all  of  whom 
are  equal  in  power,  wasdom  and  glory ;  not 
that  they  are  three  different  and  indepen- 
dant  beings,  but  three  different  and  distinct 
persons,  of  the  same  nature  and  perfections, 
and  ineffably  united,  as  theologians  express 
it,  in  one  undivided  essence.  Such  is  the 
mode  of  Divine  subsistence  under  which 
God  has  seen  fit  to  reveal  himself  to  his 
creatures,  now  while  it  is  abundantly  mani- 
fest, that  in  this  doctrine  of  a  Trinity  in 
Unity,  there  is  nothing  that  is  contranj  ta 


236  SERMON    ELEVENTH. 

reason,  there  is  much  that  is  infinitely 
above  it.  Human  reason  can  neither  dis- 
cover it,  nor  fathom  the  discovery  when 
made.  All  explanations  and  illustrations 
which  have  ever  been  attempted,  have 
proved  too  feeble  and  insufficient  to  bring 
the  immeasurable  theme  within  the  scope 
of  created  comprehension ;  and  probably  it 
is  not  saying  too  much  to  assert,  that  no  be* 
ing  but  God  himself  is  capable  of  compre- 
hending the  nature  and  mode  of  the  Divine 
subsistence.  Hence  sung  the  immortal- 
Christian  bard, 

"  The  more  of  wonderful  is  heard  in  him, 
"  The  more  we  should  assent. 
"  Could  we  but  comprehend  him, 
"  God  he  could  not  be : 
"  Or  he  could  not  be  God, 
"  Or  we  could  not  be  men  r 
'  "  A  God  alone  can  comprehend  a  God." 

That  mystery  should  be  involved  in  the 
revelation  which  the  Infinite  mind  gives  of 
himself,  it  might  be  presumed  beforehand, 
would  be  necessary  and  absolutely  unavoid- 
able.    Mystery  pervades  the  whole  of  the 


SERMON    ELEVENTH.  237 

innumerable  works  of  his  wonder-working 
hand.  In  every  spear  of  grass,  in  every 
plant,  and  in  every  animal  and  insect  which 
he  has  formed,  and  especially  in  man,  who 
is  possessed  of  a  body  and  a  soul  which  are 
closely  united,  and  who  is  wonderfully  and 
fearfully  made,  there  are  mysteries  which 
no  finite  intelligencies  can  fully  solve.  Let 
us  cease,  then,  to  w^onder  that  by  searching 
we  are  unable  to  find  out  the  Almighty  unto 
perfection.  It  is  as  high  as  heaven ;  what 
canst  thou  do?  deeper  than  hell;  what  canst 
thou  know  ?  The  measure  thereof  is  longer 
than  the  earth,  and   broader  than  the  sea. 

II.  In  the  second  place,  we  are  to  notice 
some  of  those  things  which  are  plainly  re- 
vealed in  the  word  of  God,  and  which  we 
are  specially  concerned  in  endeavoring  to 
study  and  understand. 

The  revelation  which  God  has  been 
pleased  to  give  us  in  the  holy  Scriptures 
consists  of  two  parts  of  doctrines  and  pre- 
cepts.    The  former   relates  more  particu- 


238  SERMON    ELEVENTH. 

larly  to  what  we  are  to  believe,  and  the  lat- 
ter to  what  we  are  to  practice. 

1.  The  doctrines  of  Divine  revelation, 
though  beyond  the  reach  of  human  foresight 
to  discern,  are  made  known  with  so  much 
clearness  in  the  Bible,  that  every  thing  ne- 
cessary to  be  understood  concerning  them, 
may  easily  be  comprehended  by  persons  of 
the  most  ordinary  capacities ;  and  most  of 
them  admit  of  so  thorough  an  establishment 
on  the  principles  of  reason,  and  are  so  en- 
tirely in  accordance  with  experience,  obser- 
vation, and  facts,  that  ignorance  of  them 
must  be  wholly  wilful  and  utterly  without 
excuse. 

Take  for  example  the  doctrine  of  hu- 
man depravity,  which  is  a  fundamental 
article  of  Divine  revelation,  and  lays  at  the 
very  foundation  of  all  that  is  correct  in  reli- 
gious sentiment  or  practice ;  a  doctrine 
which  is  implied  or  expressed  on  every 
page  of  the  sacred  volume,  and  where  is  the 
child  or  wayfaring  man  whose  capacity  is 
not  adequate  to  its  comprehension  ?     Who 


SERMON    ELEVENTH.  239 

that  from  his  own  experience  may  not  feel, 
and  from  his  own  observation,  does  not  j)er' 
ceive  its  truth  \ 

On  the  nature,  necessity,  and  evidences 
of  regeneration,   which    is    a   fundamental 
doctrine  of  Divine  revelation,  the  scriptures 
speak  with  the  utmost  precision,  and  with 
great  frequency.     They  tell  us  that  it  con- 
sists in  the  renewing  of  the  Holy  Ghost — 
the  putting  off  the  old  man,  which  is  corrupt, 
according  to  the  deceitful  lusts,  and  putting 
on  the  new,  which,  after  God,  is  created  in 
righteousness  and  true  holiness.      They  tell 
us  that  with  those  that  are  born  of  God,  old 
things  pass   away,   and   all   things  become 
new;  that  he  that  is   born   of  God  loveth 
God,  and  loveth  his  brother  man,  and  abid- 
eth  in  the  commandments  of  Christ ;  and  to 
enforce   the  instructions  which   they  com- 
municate on  these  points,  they  solemnly  de- 
clare that  except  a  man  be  born  again  he 
cannot  see  the  kingdom  of  God.     Now  this 
is  all  perfectly  intelligible.     The  same,  too, 
may  be  said  of  the  doctrines  of  repentance,. 


240  SERMON    ELEVENTH. 

of  faith  and  a  future  judgment.  Repentance 
means  simply  a  godly  sorrow  for  sin,  such  a 
sorrow  as  an  imperious  child  feels  when 
made  sensible  of  its  guilt  in  transgressing 
the  commands  of  a  kind  and  indulgent 
earthly  parent.  A  sorrow  that  gives  vent 
to  self-reproaches  and  self-loathing — that  is 
accompanied  with  a  real  and  heartfelt  ha- 
tred of  sin,  and  a  fixed  determination  in 
future  to  forsake  it. 

Nor  is  faith  less  intelligible.  It  is  a  cor- 
dial and  implicit  belief  in  the  truth  of  all 
that  God  has  spoken  ?  Abraham  believed 
God,  and  it  was  counted  to  him  for  righ- 
teousness. He  believed  every  thing  that  God 
said  to  him.  This  is  faith  ;  believing  every 
thing  that  God  says  to  us  in  the  Scriptures. 
Nor  is  it  a  dead,  but  a  vital,  an  operative, 
and  a  transforming  principle.  It  is  a  faith 
that  acts,  that  produces  fruits  that  gives  real- 
ity, consistency,  nearness  and  beauty  to  the 
objects  of  the  heavenly  world.  It  is  the  sub- 
stance of  things  hoped  for,  and  the  evidence 
of  things  not  seen. 


SERMON   ELEVENTH.  241' 

Far  into  distant  worlds  it  pries, 
And  brings  eternal  glories  near. 

It  works  by  love,  it  purifies  the  heart,  it  over- 
comes the  world;  for,  says  the  Apostle,  this 
is  the  victory  that  overcometh  the  world, 
even  our  faith. 

Nor  less  intelligible  and  interesting  to 
us  is  the  doctrine  of  a  future  judgment.  It 
is  appointed,  say  the  Scriptures,  unto  all  men 
once  to  die,  but  after  this  the  judgment.  God 
will  bring  every  work  into  judgment,  with 
every  secret  thing,  whether  it  be  good,  or 
whether  it  be  evil.  To  the  declarations  of 
Divine  inspiration  on  this  subject  conscience 
adds  its  decided  testimony.  We  feel  an 
accountableness,  and  are  powerfully  con- 
vinced by  the  suggestions  of  this  monitor 
within,  that  we  shall  at  last  have  to  give  an 
account  of  our  conduct  to  God. 

2.  But  again,  we  have  said  that  the  re- 
velation which  God  has  given  us  in  the  sa- 
cred Scriptures  consists  of  precepts  as  well 
as  doctrines.  Line  upon  line,  and  precept 
upon  precept,  God  has  givea  us:  that  is,  in 


242  SERMON    ELEVENTH. 

preceptive  instructions  the  sacred  Scriptures 
are  abundant.  They  furnish  a  full,  a  suffi- 
cient, and  infallible  directory  for  faith  and 
practice.  Every  question  relating  to  our 
duty,  under  any  imaginable  circumstances 
in  which  we  may  be  placed,  is  settled 
either  by  express  and  positive  declaration,  or 
by  instructions  easily  and  naturally  implied. 
Nor  are  the  precepts  of  Divine  revelation 
less  plain  than  abundant.  A  child  may 
comprehend  the  decalogue  or  ten  com- 
mandments, which  require  us  to  love  the 
Lord  our  God  with  all  the  heart,  and  mind, 
and  soul  and  strength,  and  our  neighbor  as 
ourselves. 

Do  we  not  see,  then,  my  brethren,  how 
admirably  the  wisdom  and  goodness  of  God 
are  displayed  in  adapting  the  revelation  he 
has  given  to  Jiis  creatures,  to  their  condition 
and  capacity ;  and  how  frivolous  and  un- 
founded are  the  objections  which  some 
make  to  it,  on  the  ground  of  its  alleged  mys- 
teriousness.  There  is  nothing  in  the  doc- 
trines  and   precepts  of  the    Bible   that  is 


SERMON     ELEVENTH.  243 

necessary  to  be  understood,  but  what  may 
be  easily  comprehended ;  nothing  but  what 
is  reasonable,  and  that  might  naturally  be 
expected,  in  a  communication  from  the 
high  and  lofty  One.  Nothing  at  which 
the  knowledge  of  the  wayfaring  man  may 
not  arrive. 

That  in  the  Bible  which  is  incompre* 
hensible,  is  not  incredible  ;  and  the  distinc- 
tion between  secret  things  which  belong 
unto  God,  and  with  which  we  are  not  to 
intermeddle,  and  those  things  which  are 
revealed,  and  which  it  particularly  concerns 
us  to  study  and  understand,  is  obvious  and 
palpable.  Any  one  who  is  desirous  of  ob- 
serving the  distinction,  can  make  it  without 
difficulty  ;  and,  therefore,  if  he  chooses  to 
wander  in  the  mazes  of  uncertain  and  per- 
plexing conjecture,  the  fault  is  his  own. 

There  are  those  who  are  frequently 
heard  to  complain,  that  they  cannot  under- 
stand the  doctrine  of  Divine  decrees,  of 
election,  of  predestination,  and  others  of  the 
like  nature.     Be  it  so.     There  is  no  neces- 


244  SERMON     ELEVENTH. 

sity  for  understanding  them.  With  the 
practical  duties  of  rehgion,  the  understand- 
inor  of  them  has  nothinp:  to  do.  We  can  un- 
derstand  the  doctrine  of  regeneration,  of 
repentance  towards  God,  and  faith  in  the 
Lord  Jesus  Christ;  doctrines  which  are 
plainly  revealed,  which  are  perfectly  intel- 
ligible, and  which  it  is  of  infinite  importance 
for  us  ta  beheve  and  embrace.  We  can 
understand  the  precepts  of  the  Bible,  which 
are  given  for  the  regulation  of  our  con- 
duct; those  precepts  which  require  us  to 
love  God  supremely,  and  our  neighbor  as 
ourselves.  We  do  know  what  is  meant  by 
putting  off  the  old  man,  and  putting  on  the 
new;  what  it  is  to  give  God  our  hearts — to 
deny  ourselves;  to  take  up  our  cross  and 
to  live  soberly,  and  righteously,  and  godly 
in  this  present  evil  world. 

Let  it  never  be  forgotten,  my  brethren, 
that,  in  leading  a  life  of  religion,  we  are  to 
walk  by  faith  and  not  by  sight ;  that  in  the 
declaration  of  God's  word,  we  are  called  on 
to  exercise  an  implicit  confidence,  and  that 


SERMON    ELEVENTH.  245 

to  this  sure  word  of  prophecy  we  shall  do 
well  to  take  heed,  as  unto  a  hght  that  shin- 
eth  in  a  dark  place,  till  the  day  dawn  and 
the  day  star  arise  in  our  own  hearts. 

Now  we  see  through  a  glass  darkly,  and 
know  but  in  part ;  and  could  we  compre- 
hend every  truth  of  religion,  and  look  with 
the  eye  of  sense  into  the  unseen  world,  it  is 
easy  to  perceive  that  no  room  would  be  left 
far  the  exercise  of  the  faith  and  patience  of 
the  saints,  and  that  the  whole  design  of  this 
probationary  state  would  be  completely 
frustrated. 

Our  merciful  Creator,  it  is  to  be  remem- 
bered, has  afforded  us  all  the  light  w^hich 
he,  in  his  infinite  wisdom,  conceived  to  be 
for  our  good,  and  for  his  own  glory.  In- 
stead, then,  of  complaining  that  he  has  given 
us  no  more,  let  us  be  thankful  that  he  has 
given  us  so  rniich.  Let  us  be  contented  with 
his  allotments.  Let  us  leave  him  to  pursue 
his  own  plans,  and  ceasing  to  look  at  those 
things  that  are  seen  and  are  temjDoral,  let 
us  look  at  those  things  that  are  unseen  and 


246  SERMON    ELEVENTH. 

that  are  eternal.  Let  us  walk  by  faith,  and 
not  by  sight ;  assured  that,  under  the  ad- 
ministration of  the  all-wise  Disposer  of 
events,  the  present  system  of  things  is  tend- 
ing to  a  most  glorious  and  blessed  result ; 
and  although  his  path  is  oftentimes  in  the 
great  deep,  and  his  footsteps  are  not  seen, 
let  us  not  give  way  to  despondency  or  dis- 
trust. But  when  perturbed  in  our  spirits 
by  the  working  of  unbelief,  let  us  silence 
its  suggestions  by  the  reflection,  that  the 
Judge  of  all  the  earth  will  do  right;  and 
laying  our  hand  upon  our  mouth,  and  hum- 
bled in  the  dust  before  him,  let  us  be  still, 
and  know  that  he  is  God ;  remembering 
that  secret  things  belong  unto  him,  but 
those  things  which  are  revealed  belong  unto 
us  and  to  our  children. 

Leave  those  abstruse  subjects  that  you 
cannot  understand,  for  those  that  you  can 
and  do ;  and  concentrate  upon  them  all 
the  energies  of  your  minds.  Seek  ye  the 
Lord  while  he  may  be  found,  and  call  ye 
upon  him  while  he  is  near.     The  door  of 


SERMON     ELEVENTH.  217 

hope  is  yet  open  to  you.  The  voice  of 
mercy  still  calls  to  you  to  turn,  to  consider, 
to  repent,  and  to  live. 


SERMON  XII. 

/  Thou  shalt  arise,  and  have  mercy  upon  Zion :  for  the  time  to 

favor  her,  yea,  the  set  time  is  come. — Psalm  102  :  13. 

Every  well  informed  Christian  knows 
that  by  Zion  is  meant  the  Church  of  God. 
The  prediction  which  this  passage  contains 
of  blessings  on  Zion,  it  is  probable,  had  re- 
ference primariUj  to  her  deliverance  from 
the  oppressions  and  desolations  of  the  Baby- 
lonish captivity,  which  lasted  for  seventy 
years,  and  itltimately,  to  the  more  extended 
triumphs  which  were  in  reserve  for  her, 
when  the  fulness  of  time  should  come  that 
was  to  usher  in  the  Desire  of  all  nations, 
and  the  larger  blessings  of  the  New  Testa- 
tament  dispensation  should  be  bestowed  on 
all  mankind.  The  period  when  the  cap- 
tive daughter  of  Zion  should  loose  her 
neck  from  her  chains,  was  fixed  in  the  Di- 
vine decree :  so  fixed  that  it  could  be  nei- 
ther  curtailed   nor   extended.     It  was   to 


SERMOX     TWELFTH.  249 

happen  just  at  the  moment  that  had  been 
assigned  for  it ;  and  every  species  of  instru- 
mentahty  that  had  a  bearing  upon  the  event, 
or  was  in  any  vray  connected  with  it,  was 
regulated  and  controled  in  perfect  accord- 
ance with  the  predetermination  of  heaven, 
and  therefore  could  neither  accelerate  nor 
retard  its  accomplishment. 

There  are  special  apj^ointed  seasons 
when  God  dispenses  blessings  to  his  Church. 
And  when  Zion  shakes  herself  from  the 
dust,  when  she  wipes  off  her  disgrace,  when 
her  enlargement  takes  place,  then  it  is  that 
God  arises  and  does  the  work  for  her.  No 
other  does  or  can  do  it.  All  instrumentality, 
without  his  agency,  is  utterly  inefficient  and 
useless.  Zion  would  never  be  built,  but 
would  for  ever  remain  a  desolation,  or  be 
covered  with  contempt,  if  he  did  not  inter- 
fere on  her  behalf.  Except  the  Lord  build 
the  house,  they  labor  in  vain  that  build  it : 
except  the  Lord  keep  the  city,  the  watchmen 
waJwth  but  in  vain.  If  it  liad  not  been  the 
Lord  who  was  on  our  side  now,  may  Israel  say  y 

12 


250  SERMON     TWELFTH. 

If  it  had  not  heen  the  Lord  tvho  tvas  on  our 
side,  when  men  rose  up  against  us ;  when 
they  Imd  swallowed  us  up  quick,  when  their 
wrath  was  kindled  against  us  ;  then  the 
waters  had  overwhelmed  us,  the  stream  had 
gone  over  our  soul.  Blessed  he  the  Lord  ivho 
hath  not  given  us  a  prey  to  their  teeth.  Our 
help  is  in  the  Lord,  who  made  heaven  and 
earth. 

The  sovereignty  of  God,  in  the  distri- 
bution of  his  spiritual  favors,  is  one  of  the 
simplest  and  plainest  truths  of  Revelation. 
But  one,  at  the  same  time,  which  is  not  so 
frequently  and  fully  recognized  as  it  should 
be  by  those  who  profess  to  be  guided  in 
their  views  by  the  declarations  of  Divine 
inspiration.  The  sovereignty  of  God  is  ab- 
solute, eve»ry  where,  and  in  all  things.  He 
is  the  Father  of  lights,  from  whom  cometh 
down  evei'y  good  and  every  perfect  gift.  He 
is  the  origin  and  source  from  whence  all 
good  counsels  and  just  works  do  proceed. 
There  is  no  thought,  word,  or  action,  that  is 
really  meritorious  in  his  intelligent  creatures 


SERMON    TWELFTH.  251 

which  does  not  take  its  rise  and  spring  from 
him  as  the  Fountain.  We  may  go  to  an 
extreme,  and  often  do,  in  ascribing  an  effi- 
cacy to  instrumentality  in  the  production  of 
good ;  but  it  is  impossible  for  us  to  go  too 
far  in  ascribing  an  efficacy  of  this  sort  to  the 
Sovereign  and  ever  blessed  God.  What- 
ever, then,  may  become  of  human  agency, 
in  attempting  to  account  for  the  production 
of  spiritual  blessings,  by  assigning  an  unlim- 
ited influence  to  the  everlasting  Jehovah,  is 
the  point  v^diich  we  must  maintain  at  all 
hazards,  and  of  which  no  surrender  what- 
ever must  be  made.  Paul  matj  plant,  and 
Apollos  water:  hut  God  (and  God  only) 
giveth  the  increase.  So,  then,  neither  is  he 
thxit  planteth,  any  thing,  neither  lie  that  wa- 
tereth ;  hut  God  that  giveth  the  increase. 

In  the  estimation  of  the  Apostle,  it  is 
beyond  a  question,  that  in  the  work  of  dis- 
seminating the  blessings  of  the  Gospel,  all 
human  instrumentality  was  considered  of  so 
little  account  as  not  to  be  worthy  of  being 
named.     Neither  is  he  that  planteth,  any 


252  SERMON     TWELFTH. 

thing,  neither  is  he  that  ivatereth,  any  thing. 
But  so  great  was  the  agency  of  the  infinite 
Jehovah,  that  all  the  work  and  all  the  honor 
were  to  be  attributed  to  him.  He  is  the 
Autho?'  and  Finisher  of  faith.  He  inspires 
holy  principles;  cherishes  them  when  in- 
spired, and  carries  them  on  to  their  destin- 
ed consummation. 

My  object,  at  this  time,  is  more  particu- 
larly to  evince  the  sovereignty  of  God  as  it 
is  displayed  in  the  appointment  of  special 
seasons,  for  the  communication  of  blessings 
to  his  Church;  and  also,  to  deduce  from 
the  subject  some  lessons  of  practical  instruc- 
tion which  appear  to  grow  out  of  it. 

The  text  affords  unequivocal  evidence 
that  there  are  set  times  when  the  Lord  fa- 
vors Zion  ;  or  in  other  words,  has  mercy  upon 
her. 

The  history  of  the  Church  gives  abun- 
dant confirmation  of  the  same  truth,  in  the 
numerous  instances  recorded  in  the  Scrip- 
tures of  a  Divine  interposition,  in  conformity 
with   previous   predictions    and   promises ; 


SERMON     TWELFTH.  253 

predictions  and  promises  which  gave  inti- 
mation of  the  existence  of  a  set  and  Jlxed 
purpose  of  the  Ahnight^^  from  all  eternity, 
to  bestow  the  blessings  alluded  to  at  the 
specified  period. 

A  set  time  was  appointed  by  him  for 
the  deliverauce  of  his  people  from  the  bond- 
age of  Egypt.  The  event  had  been  pre- 
dicted hundreds  of  years  before  it  took 
place ;  and  the  very  year  when  their  op- 
pressions should  cease,  and  the  time  of  their 
redemption  come,  were  foretold  with  the 
utmost  precision. 

The  time  too  was  set  with  a  similar  ex- 
actness for  the  continuance  and  termination 
of  the  Babylonish  captivity.  Jeremiah  had 
foretold  the  commencement  and  d  uration  of 
this  period  of  affliction  to  the  Chui'ch,  and 
had  also  given  an  exhibition  of  the  promi- 
nent circumstances  that  should  accompany 
it,  and  which  were  accurately  understood 
and  applied  by  Daniel,  as  the  seventy  years 
were  drawing  to  a  close.  The  time  was  in 
like  manner  set  and  predicted  for  rebuild- 


254  SERMON     TWELFTH. 

ing  the  temple,  and  for  the  coming  to  it  of 
the  promised  Messenger  of  the  Lord  of  Hosts, 
at  the  expiration  of  the  seventy  prophetic 
weeks  of  Daniel,  and  whose  presence  should 
give  to  it  a  glory  surpassing  any  thing  that 
had  distinguished  the  costly  and  beautiful 
temple  that  had  been  erected  by  Solomon. 

The  Scriptures  are  remarkably  full  and 
explicit  in  regard  to  the  coming  of  the  Mes- 
siah ;  which,  inasmuch  as  it  was  an  event 
more  replete  with  blessings  than  any  other 
that  has  ever  happened,  is  predicted  with 
the  most  minute  and  striking  particularity. 
All  the  attending  circumstances  of  this  ex- 
traordinary event  were  the  subjects  of  a 
fixed  and  special  arrangement  in  the  annals 
of  eternity  :  as  the  Savior's  birth;  his  man- 
ner of  life  ;  the  character  of  his  instructions ; 
his  miracles  ;  his  conduct ;  his  treatment ; 
his  death  ;  his  resurrection  and  ascension  ; 
the  descent  of  the  Holy  Spirit,  and  the  con- 
sequent establishment  and  triumph  of  his 
cause  throughout  the  habitable  earth. 

In  addition  to  these  remarkable  appoint- 


SERMON    TWELFTH.  255 

ments  that  God  has  made  and  already  ful- 
filled on  behalf  of  his  Church,  there  are 
other  seasons  of  special  interest  which  he 
has  in  like  manner  fixed,  and  which  are 
spoken  of  in  the  Scriptures  as  matters  of  fu- 
ture occurrence.  Of  these  the  restoration 
of  his  ancient  covenant  people,  the  destruc- 
tion and  overthrow  of  the  Mahomedan  and 
Papal  powers,  and  the  universal  spread  of 
the  light  and  influence  of  the  Gospel  among 
mankind,  during  what  has  usually  been  call- 
ed the  Millenium,  are  the  principal. 

All  these  that  have  been  mentioned  are 
set  seasons  for  blessings  to  he,  or  that  have 
already  been,  bestowed  on  Zion.  The  one, 
however,  which,  perhaps,  will  be  most  in- 
structive for  us  at  present  to  contemplate, 
is  the  season  that  was  set  for  the  introduc- 
tion of  the  Gospel  dispensation.  The  prin- 
ciples which  distinguished  the  Divine  ad- 
ministration in  that  event,  are  substantially 
the  same  that  obtain  and  govern  in  all  the 
concerns  of  that  spiritual  kingdom  which 
Jesus  Christ  has  established  in  the  world  ; 


256  SERMON     TWELFTH. 

and,  therefore,  if  we  understood  what  those 
principles  were  in  that  case,  we  shall  be  at 
no  loss  in  applying  them  in  all  other  cases 
that  may  come  under  our  consideration. 

It  is  worthy  of  notice,  that  of  all  the 
peculiar  circumstances  that  distinguished  the 
introduction  and  establishment  of  the  Gos- 
pel dispensation,  the  effusion  of  the  Holy 
Spirit  was  the  most  obvious  and  striking. 
My  meaning  is  not  that  the  operations  of  the 
Holy  Spirit  were  not  experienced  in  the 
Church  previously  to  this  period ;  but  that 
his  operations  were  comparatively  partial 
and  confined.  So  much  so,  as  not  to  be 
very  distinctly  and  fully  recognized  by  the 
inspired  writers  under  the  former  dispensa- 
tion. In  confirmation  of  this  representation, 
we  have  only  to  refer  to  the  language  of  the 
Apostle,  in  which  he  institutes  a  comparison 
which  clearly  exhibits  his  view  of  the  supe- 
riority, in  this  respect,  of  the  New  over  the 
Old  Testament  dispensation.  A^ot,  says  he, 
that  ice  are  sufficient  of  ourselves  to  think  any 
thing  as  of  ourselves  ;  hut  our  sufficiency  is  of 


SERMON     TWELFTH.  257 

God ;  who  aho  hath  made  us  able  ininistei's 
of  the  Neic  Testament ;  not  of  the  letter,  hut 
of  the  spirit,  for  the  letter  Mlleth,  hut  the  spi- 
rit giveth  life.  But  if  the  ministration  of 
death,  icritten  and  engraven  in  stones,  was 
glorious,  so  that  the  children  of  Israel  could 
not  steadfastly  behold  tlie  face  of  Moses  for 
the  glory  of  his  countenance ;  which  glory 
was  to  he  done  away  ;  Jioio  shall  not  the  mi~ 
nisti'ation  of  the  Spirit  he  ratJier  glorious  f 
For  if  the  ministration  of  condemnation  he 
glory,  much  more  doth  the  ministration  of 
righteousness  exceed  in  glory.  For  even  that 
which  ivas  made  glorious  Juid  no  glory  in  this 
respect,  hy  reason  of  the  glory  tJiat  excelleth. 
For  if  that  which  is  done  atcay  was  glorious, 
much  more  that  ichich  remaineth  is  glorious. 
From  these  declarations  of  the  Apostle 
we  see  that  the  Gospel  dispensation  is  styled 
by  him,  by  way  of  emphasis,  the  ministration 
of  the  Spirit.  His  meaning  is,  that  under 
this  dispensation  the  ministration  of  the  Spi- 
rit is  peculiarly  pre-eminent.  Just  as  in 
another  respect,  he  has  ascribed  to  it  an 

12* 


258  SERMON     TWELFTH. 

excellence  that  is  peculiar,  in  that  it  has 
hrought  life  and  immortality  to  light ;  not 
that  the  notion  of  a  future  and  eternal  state 
of  existence  had  previously  been  altogether 
unknown  to  the  Church,  but  that  a  fuller 
and  brighter  manifestation  of  it  was  given 
by  the  introduction  of  the  Gospel,  a  mani- 
festation in  comparison  with  which  every 
thing  that  had  preceded  it  was  compara- 
tively dark  and  enigmatical. 

In  entire  correspondence  with  this  view 
is  the  declaration  of  the  Evangelist,  in  his 
comment  upon  an  expression  which  fell 
from  the  lips  of  the  Savior,  who  had  pro- 
mised that  out  of  him  that  should  believe, 
should  flow  rivers  of  living  water.  But  this^ 
says  the  Evangelist,  spake  he  of  the  Spirit, 
which  they  that  believe  on  Hi??i  should  receive. 
For  the  Holy  Ghost  was  not  yet  given ;  be- 
cause that  Jesus  ivas  not  yet  glorified. 

The  set  time  to  favor  Zion  by  the  effu- 
sion of  the  Spirit,  or  the  gift  of  the  Holy 
Ghost,  was  not  to  take  place  until  the  me- 
diatorial   undertaking   of  the    Savior   was 


SERMON     TWELFTH.  259 

completed  by  his  resurrection  from  the 
dead,  and  his  subsequent  ascension  to  hea- 
ven :  or,  as  it  is  expressed  in  the  passage 
just  quoted,  until  he  ivas  glorified.  To  the 
same  purpose  is  his  own  declaration,  And  7, 
if  I  he  lifted  up,  will  draw  all  men  unto  me. 
And  again,  as  he  said  to  his  disciples  after 
he  had  risen  from  the  dead,  and  was  about 
to  leave  them  to  go  to  his  Father :  And  be- 
hold, I  send  the  promise  of  my  Father  upon 
you ;  hut  tarry  ye  in  the  city  of  Jerusalem 
until  ye  he  endued  with  power  from  on  high. 
The  promise  here  referred  to,  was  unques- 
tionably the  effusion  of  the  Hol}^  Spirit  on 
the  day  of  Pentecost.  So,  it  is  evident,  the 
disciples  understood  it,  w^hen  they  were 
together  with  one  accord,  in  one  place.  So 
the  Apostle  Peter  interpreted  the  marvel- 
lous effects  which  followed  his  descent  on 
that  occasion.  These  men  are  not  drunken, 
said  he,  as  ye  suppose,  seeing  it  is  hut  the 
third  hour  of  tlie  day.  But  this  is  that  which 
teas  spoken  by  tJie  prophet  Joel :  And  it  shall 
come  to  pass  in  the  last  days,  (saith  God,)  I 


260  SERMON     TWELFTH. 

will  pour  out  of  my  Spirit  upon  aUJiesh;  aiid 

your  sons  and  your  daughters  shall  prophesy, 

and  your  young  men  shall  see  visions,  and 

your  old  men  shall  dream  dreams  ;  and  on  my 

servants,  and  on  my  liand-maidens  I  will  pour 

out  in  those  days,  of  my  Spirit,  and  they  shall 

prophesy :  and  I  will  show  wonders  in  heaven 

above,  and  sig7is  in  the  earth  heneath  :  blood, 

and  fire,  and  vapor  of  smoke  :    The  sun  shall 

be  turned  into  darkness,  and  the  moon  into 

blood,  before  tliat  great  and  notable  day  of  the 

Lo?'d  co??ie.      This  Jesus  hath  God  raised  up, 

whereof  we  are  all  witnesses.     Therefore,  being 

by  the  right  liand  of  God  exalted,  and  having 

received  of  the  Father  the  proinise  of  the  Holy 

Ghost,  he  hath  shed  forth  this,  which  ye  now 

see  and  hear. 

Pricked  in  their  hearts  by  the  pungent 
application  of  prophecy  which  the  Apostle 
made  to  his  hearers,  it  is  added,  Then  Peter 
said  unto  them,  Repent  and  be  baptised  every 
one  of  you  in  the  name  of  Jesus  Christ,  for 
the  remission  of  sins,  and  ye  shall  receive  the 
gift  of  the  Holy  Ghost.     For  this  promise  is 


SERMON    TWELFTH.  261 


unto  you,  and  to  your  children,  and  to  all  tlmt 
are  afar  off,  even  as  many  as  the  Lord  our 
God  shall  call.  This  was  but  the  beginnincr 
of  a  series  of  wonders  that  were  w^rouaht  in 

o 

the  conversion  of  sinners,  by  the  sovereicrn 
agency  of  the  Holy  Spirit,  agreeably  to  the 
fixed  purposes  of  Him  who  orders  the  sea- 
sons for  the  visitations  of  his  mercy,  confers 
favors  on  Zion,  and  sends  times  of  refreshing 
from  his  irresence,  when  he  pleases. 

Now  from  what  has  been  submitted  to 
our  consideration,  whatever  else  may  be 
obscure,  one  thing  appeai-s  to  be  clear  ;  that 
all  spiritual  blessings  which  flow  to  man- 
kind, proceed  wholly  from  the  sovereio-n 
and  merciful  interposition  of  the  Almighty  ; 
and  come  to  them  in  entire  and  exact  ac- 
cordance with  the  period  which  he  had 
before  set  and  determined  for  them  to  be 
bestowed. 

If,  then,  the  inquiry  be  made,  why  was 
the  Gospel  so  remarkably  efficacious  at  its 
introduction  X  The  answer  is  easy  ;  (and 
it  would  be  presumptuous  to  gainsay  it.)    It 


262  SERMOX     TWELFTH. 

was  the  set  time  for  God  to  arise  and  to  have 
mercy  on  Zion.  It  was  the  period  appoint- 
ed for  the  special  ministration  of  the  Spirit. 
It  is  idle  to  say,  as  it  is  sometimes  said,  that 
the  effect  which  is  inquired  after,  was  owing 
to  the  peculiar  devoted ness  of  the  Apostles 
and  other  primitive  Christians ;  and  that 
like  devotedness  will  at  all  times  produce 
like  effects. 

Are  those  who  maintain  these  positions 
aware  of  the  imputation  which  by  so  doing 
they  cast  upon  the  ministry  of  Jesus  Christ 
himself?  The  immediate  success  that  at- 
tended his  labors  was  comparatively  small. 
That  of  the  Apostles  greatly  surpassed  it : 
the  conversions  that  took  place  under  his 
preaching  were  few,  and  often  after  laboring 
apparently  for  naughty  and  spending  his 
strength  in  vain,  he  had  occasion  for  taking 
up  the  lamentation.  All  day  long  I  have 
stretched  forth  my  hands  unto  a  disobedient 
and  gainsaying  people. 

The  Apostles  were  doubtless  laborious 
and  devoted  men;  but  they  neither  idolized 


SERMON     TWELFTH.  263 

themselves,  nor  wished  others  to  do  it.  The 
reverse  was  their  disposition  and  their  habit. 
They  speak  of  themselves  as  nothing,  as 
totally  inefficient ;  as  the  weak  and  base 
things  of  the  world.  And  why,  then,  should 
others  be  solicitous  to  put  them  in  the  place 
of  God  I  Admitting  that  their  labors  and 
devotedness  were  as  great  as  any  suppose 
them  to  have  been,  this  admission  will  not 
account  for  their  success  independently  of 
the  special  and  sovereign  interposition  of 
the  Holy  Spirit.  It  would  be  nothing  else 
but  putting  the  effect  for  the  cause.  For 
what  was  it  that  made  the  Apostles  more 
laborious  and  devoted  than  other  men,  but 
the  communication  of  special  and  sovereign 
grace  to  them  that  qualified  them  so  emi- 
nently for  their  work  ?  The  miraculous 
powers  imparted  to  the  Apostles,  it  has 
been  asserted  by  some,  gave  them  no  ad- 
vantage over  other  and  ordinary  ministers 
in  extending  the  saving  blessings  of  the  Gos- 
pel. And,  pray  how  can  that  be  l  Did  the 
Savior   mean  nothing  when  he  said  unto- 


2C4  SERMON     TWELFTH. 

them,  Behold,  I  give  unto  you  power  to  tread 
on  serpents  and  scorpions,  and  over  all  the 
power  of  the  enemy ;  and  nothing  shall  hy 
any  means  hurt  you.  Go  heal  the  sick, 
cleanse  the  lepers,  raise  tlie  dead,  cast  out 
devils.  Freely  ye  have  received,  freely  give. 
Was  it  nothing  to  be  furnished  with  the 
<yift  of  tongues,  and  not  to  have  the  necessi- 
ty of  premeditating  beforehand  what  they 
should  say  in  their  own  vindication  when 
accused,  precluded  by  the  assurance  that  it 
should  be  given  them  in  that  same  hour  what 
they  should  say?  But  the  miracles,  it  is  re- 
plied, which  they  wrought  did  not  convert 
men.  This  is  a  mere  quibble,  neither  did 
their  preaching  convert  men.  The  word  of 
God  in  itself  is  a  dead  letter,  and  perfectly 
impotent  as  respects  the  work  of  regenera- 
tion, without  the  accompanying  agency  of 
the  Holy  Spirit — -just  as  impotent  and  ineffi- 
cient as  miracles  themselves.  But  preaching 
is  the  appointed  instrument  by  which  the 
conversion  of  sinners  is  effected ;  and  so  in 
like  manner  were  miracles   appointed  for 


SERMON     TWELFTH.  ^5 

this  purpose  in  the  apostolic  age.  To  affirm 
that  they  were  intended  for  the  confirmation 
of  the  truth  of  the  Gospel,  as  far  as  it  goes,  is 
to  give  a  true  representation  of  their  design : 
But  how  could  they  confirm  the  truth  of  the 
Gospel,  except  by  having  an  influence  in 
bringing  the  souls  of  men  under  its  saving 
and  sanctifying  power  I  If  to  this  end  they 
were  not  subservient,  they  were  without  use, 
and  may  be  regarded  as  idle  expenditures 
of  omnipotent  power ;  or,  what  is  no  better, 
as  designed  to  produce  an  empty  unmeaning 
gaze  of  astonishment  in  all  who  beheld  them. 
The  reason  assigned  by  some  for  being 
so  fearful  of  carrying  the  sovereignty  of  God 
to  an  extreme  is,  that  it  will  paralyze  human 
activity.  But  the  apprehension,  as  we  deem 
it,  is  without  foundation ;  and  w^hether  we 
can  detect  it  or  not,  we  may  assume  it  as 
certain,  that  it  rests  on  a  fallacy.  The  sove- 
reignty of  God  is  a  doctrine  clearly  and  fully 
set  forth  in  the  Scriptures.    Nor  is  it  less  a 
doctrine   of  reason   than    revelation.     The 
Apostles,  it  is  plain,  most  unequivocally  and 


266  SERMON     TWELFTH. 

fully  believed  it.  And  what  was  the  effect  of 
its  reception  on  them  I  Did  it  lead  to  inac- 
tivity ?  No  men  ever  labored  w^ith  more 
unremitting  diligence  and  zeal.  The  objec- 
tion against  the  absolute  sovereignty  of  God, 
which  we  are  considering,  is  like  another 
which  the  Apostle  has  obviated,  that  was  op- 
posed to  his  notion  of  free  grace.  What  shall 
ive  say  then,  if  grace  is  free,  and  the  exercise 
of  it  confers  honor  on  God,  shall  ice  continue 
in  sin,  that  grace  may  dboundl  do  evil  that 
good  may  come  I  Is  this  the  use  that  we  shall 
make  of  the  doctrine?  God  forbid.  Howsliall 
loe  that  are  dead  to  sin,  live  any  longer  therein  ? 
It  is  impossible  for  those  who  cordially  em- 
brace the  belief  that  has  been  mentioned,  to 
deduce  from  it  a  consequence  so  monstrous. 
Equally  impossible  is  it  for  those  who  fully 
admit  the  sovereignty  of  God,  to  make  it  an 
excuse  for  inactivity  and  sloth  in  the  service 
of  Jesus  Christ. 

We  do  not  believe  in  the  necessity  or 
propriety  of  suppressing,  perverting,  or  de- 
nying one  truth  of  Divine  revelation,  in  or- 


SERMON     TWELFTH.  267 

der  to  maintain  or  defend  anotbei*.  It  is  both 
unwise  and  criminal  to  suppose  that  truth 
can  be  aided  by  its  concealment,  or  that  it 
depends  for  its  propagation  on  error.  Will 
a  man  lie  for  God  1  His  cause  needs  no  such 
prop  for  its  support.  Should  any  inquire,  if 
the  sovereignty  of  God  is  thus  absolute,  and 
the  time  is  thus  sel  in  his  everlasting  decrees, 
for  the  communication  of  his  blessings,  What 
have  mortals  to  do  I  They  can  affect  no 
change  by  their  exertions  or  prayers  in  the 
Divine  purposes.  We  answer  they  are  to  do 
what  God  tells  them  to  do.  They  are  to  be 
at  their  posts,  they  are  to  put  on  the  whole 
armor  of  God,  to  he  strong  in  the  Lordy  and 
to  quit  themselves  like  ineUy  'praying  ahvays 
with  all  prayer  and  supplication  in  the  Spirit, 
and  watching  thereunto  with  all  perseverance 
and  supplication  for  all  saints ;  and  remaining 
steadfast,  unmoveahle,  always  abounding  in  the 
work  of  the  Lord,  forasmuch  as  ye  know  tliat 
your  labor  is  not  in  vain  in  the  Lord. 

It  is  true  they  can  produce  no  change  in 
the  Divine  purposes.  It  would  be  sad  indeed 


268  SERMON     TWELFTH. 

for  them  and  for  all  God's  universe  if  they 
could.  But  the  secret  'purposes  of  God  are  not 
their  rule  o f  d u ty.  Times  are  his :  faithful ness 
is  theirs.  But  if  ti?7ies  are  his,  and  are  fixed, 
what  use  is  there  in  praying  that  these  fixed 
seasons  may  immediately  be  brought  about  \ 
I  verily  believe  that  there  is  no  use  or  pro- 
priety at  all  in  such  prayers,  and  that  when 
we  offer  them  unconditionally,  that  is,  with- 
out a  condition  being  either  expressed  or 
implied,  we  do  wrong.  For  instance,  when 
we  pray  that  the  kingdom  of  God  may  come, 
and  that  the  earth  may  he  full  of  the  knowledge 
of  his  glory,  our  petition  should  be  restricted 
by  the  condition  either  expressed  or  implied, 
that  the  favor  which  is  supplicated  may  be 
granted,  \iin  accordance  with  the  Divine  will, 
or  in  other  words,  with  the  purposes  of  God. 
God  has  ^  fixed  time  for  the  conversion 
of  the  world ;  for  it  is  exclusively  his  work. 
He  will  hasten  it  in  his  oicn  time,  and  that 
time  is  not  ours.  The  day  of  millenial  glory 
will  certainly  dawn  upon  the  world.  We 
should  pray    and  labor  that  it  may  come. 


SERMOX     TWELFTH.  269 

But  when  it  is  desirable  that  it  should  come, 
we  are  incompetent  to  decide.  It  is  best  that 
this  subject  should  be  left  to  the  disposal  of 
infinite  wisdom.  If  we  knew  when  the  mil- 
lenium  would  come,  we  might  know  with 
tolerable  exactness  when  the  dayof  judo'- 
ment  will  come  ;  and  it  may  be  made  a  ques- 
tion, whether  it  is  proper  for  Christians  to 
pray  that  either  of  these  events  may  come 
immediately.  But  of  that  day  andoftliat  hour, 
knoweth  no  man,  no,  not  even  the  angels  in  hea- 
ven. With  regard  to  the  times  when  these 
great  events  that  are  predicted  shall  happen, 
all  curiosity  is  scrupulously  suj^pressed  by 
the  language  of  Divine  inspiration.  What  1 
do  thou  knowest  not  now ;  but  thou  slialt  know 
hereafter.  And  should  we  pray  that  these 
events  may  be  brought  about  with  a  sud- 
denness that  would  do  violence  to  the  deter- 
minations of  the  Almighty,  there  can  be  no 
devout  mind  that  would  not  be  shocked  by 
the  impiety  of  our  petition. 

The  world  will  certainly  be  converted. 
But  when  the  Lord  shall  build  up  Zion  in 


270  SERMON    TWELFTH. 

the  latter  days,  he  will  appear,  as  the  context 
informs  us,  in  his  glory.  A  different  order  of 
men,  with  different  endowments  from  any 
which  have  been  witnessed,  at  least  since 
the  days  of  the  Apostles,  it  seems  to  us  pro- 
bable, will  be  raised  up  as  the  instruments 
for  accomplishing  his  purpose  and  spread- 
ing the  knowledge  of  his  truth:  instruments 
that  will  cost  the  Church  less,  and  that  will 
labor  vastly  more — instruments  who,  if  not 
miraculously  endowed,  will  have  something 
which,  it  is  likely,  will  prove  an  ample  equi- 
valent. Nor  is  it  to  be  supposed  that  the 
work  to  be  done  will  be  meted  out  to  them 
in  portions  according  to  the  rules  of  arith- 
metical calculations ;  then,  as  before,  there 
will  doubtless  be  diversities  of  gifts,  and 
varieties  in  the  attainments  possessed  and 
the  operations  produced.  To  the  occupancy 
of  one  will  be  committed  the  single  talent, 
to  another  two,  to  another  five,  and  to  ano- 
ther ten;  and  each,  who  shall  be  faithful  to 
the  trust  reposed  in  him,  shall  secure  the 
approbation  which  his  fidelity  shall  deserve. 


SERMON     TWELFTH.  271 

Who,  then,  is  that  faithful  and  wise  steward, 
whom  his  Lord  shall  make  ruler  over  his 
household,  to  give  them  their  portion  of  meat 
in  due  season]  Blessed  is  that  servant  whom 
his  Lord  when  he  cometh  shall  find  so  doing. 


SERMON  XIII. 

For  God  shall  bring  every  work  into  judgment,  with  eveiy 
secret  thing,  whether  it  be  good,  or  whether  it  be  evil. 
,      Eccles.  12  :  14, 

There  is  scarcely  any  truth  that  admits 
of  more  satisfactory  demonstration  than,  that 
man  is  an  accountable  being,  and  hastening 
to  a  judgment  seat  It  has  been  taught  and 
believed  by  the  barbarous,  as  well  as  the 
civilized  in  every  age  and  portion  of  the 
vi^orld ;  and  however  opposed  men  may  have 
been  in  other  articles  of  religious  faith;  in 
this  primary  and  fundamental  doctrine  of  re- 
ligion, all  appear  to  have  been  united.  The 
reasonings  of  philosophy,  falsely  so  called, 
and  the  writings  of  skeptics  and  atheists 
have  not  been  able  to  eradicate  it  from  the 
human  mind.  Jews,  and  Mabomedans,  and 
Pagans,  and  Christians,  have  given  to  it  their 
undivided  assent.  The  fact  to  which  we  re- 
fer is  unquestionable ;  and  that  a  truth  so 


SERMON     THIRTEENTH.  273 

solemn  and  so  universally  admitted  should 
have  been  attended  with  no  greater  practi- 
cal effect,  is  not  a  Htde  surprising.  Indeed 
the  indifference  w^hich  men  manifest  on  this 
subject  w^ould  seem  to  authorize  an  opinion 
that  the  doctrine  of  a  future  judgment  was 
almost  entirely  discredited  by  them,  or  if 
credited,  that  they  had  imbibed  notions  re- 
specting its  nature  entirely  different  from 
those  which  Christianity  inculcates. 

One  part  of  my  design,  therefore,  at  this 
time,  shall  be  to  show,  in  few  words,  the  cer- 
tainty of  a  future  judgment.  We  shall  then 
submit  to  you  some  remarks  upon  the  cha- 
racteristic circuinstances  that  will  attend  this 
judgment. 

That  the  scriptures  assert  the  doctrine  of 
2,  future  judgment  is  evident  from  the  followr 
ing  passages.  We  must  all  appear  before  the 
judgment  seat  of  Christ :  that  every  one  may 
receive  the  things  done  in  his  body,  according 
to  that  he  hath  done,  whether  it  be  good  or  bad. 
For  God  shall  bring  every  work  into  judg- 
ment, with  every  secret  thing,  whether  it  be 

13 


274  SERMON     THIRTEENTH. 

good,  or  whether  it  he  evil.  And  again,  When 
the  Son  of  Man  shall  come  in  his  glory,  and 
all  the  holy  angels  with  him,  then  shall  he  sit 
upon  the  throne  of  his  glory.  And  hefore  him 
shall  he  gathered  all  nations:  and  he  shall 
separate  them  one  from  another,  as  a  shepherd 
divideth  his  sheep  from  the  goats:  and  he  shall 
set  the  sheep  on  his  right  hand,  hut  the  goats 
on  the  left.  Then  shall  the  King  say  unto 
them  on  his  right  hand.  Come,  ye  hlessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.  Then  shall 
he  say  also  unto  them  on  the  left  hand,  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  ayigels :  And  these 
shall  go  away  into  everlasting  punishment: 
hut  the  righteous  into  life  eternal.  These  are 
but  a  few  of  many  passages  that  might  be 
adduced  to  estabhsh  the  doctrine  under  con- 
sideration. 

Again,  we  observe,  that  tlie  honor  of  the 
Divine  government  requires  that  there  should 
he  a  future  judgment.  That  this  hfe  is  not  a 
state  of  retribution,  is  obvious  to  every  think- 


SERMON     THIRTEENTH.  275 

ing  individual.  The  sentiment  is  impressed 
upon  the  mind  by  a  thousand  occurrences 
that  come  within  the  sphere  of  every  man's 
observation.  Who  that  has  not  seen  honesty 
defrauded,  the  upright  in  affliction,  virtue  in 
distress,  and  industry  and  integrity  subjected 
to  wretchedness  and  want?  And  who  that 
has  not  seen  the  ])rosperity  of  the  imckedl 
For,  says  the  Psalmist,  there  are  no  hands  in 
their  death;  hut  their  strength  is  firm.  They 
are  not  in  trouble  as  other  men ;  neither  are 
they  ])lagued  like  other  7nen.  Therefore  pride 
compasseth  them  about  as  a  chain ;  violence 
cover eth  them  as  a  garment.  Their  eyes  stand 
out  ivith  fatness :  they  have  more  than  heart 
could  wish.  They  are  corrupt,  and  speak  wick- 
edly concerning  oppression  :  they  speak  loftily. 
They  set  their  7nouth  against  the  heavens,  and 
their  tongue  walketh  through  the  earth.  And 
they  say,  How  doth  God  know  ?  and  is  there 
knowledge  in  the  Most  High  ?  Behold  these 
are  the  ungodly  who  prosper  in  the  world;  they 
increase  in  riches.  And  shall  a  Being  who  is 
infinite  in  wisdom,  and  whose  throne  is  estab- 


276  SERMON     THIRTEENTH. 

Uslied  in  equity,  permit  these  disorders  to  re- 
main for  ever  without  being  rectified,  the  in- 
sults that  are  offered  to  his  authority  to  pass 
with  impunity,  and  his  character  for  justice 
to  remain  for  ever  without  a  vindication  1 
Shall  Dives  receive  his  good  things  here,  and 
Lazarus  receive  none  hereafter  ? 

Once  more :  That  there  imll  he  a  future 
judgment  is  evident  from  the  testimony  of  con- 
science.  It  is  believed  that  there  are  none  who 
do  not  occasionally  experience  a  dread  of 
something  after  death.  The  Apostle  declares 
this  principle  to  be  common  to  the  Gentiles 
as  well  as  Jews,  who,  having  not  the  laiv,  are 
a  law  unto  themselves  :  which  show  the  ivorh  of 
the  law  written  in  their  hearts^  their  conscience 
also  hearing  witness,  and  their  thoughts  the 
meanwhile  accusing,  or  else  excusing,  one  ano- 
ther. The  sensibilities  of  men  in  this  re- 
spect we  know  may  be  blunted,  and  a  long 
tide  of  health  and  prosperity  may  seem  to 
erase  the  fear  of  death,  and  the  apprehen- 
sion of  a  judgment ;  in  the  hour  of  anguish 
and  adversity,  this  impression   of  the   Al- 


SERMON    THIRTEENTH.  277 

mighty  hand  re-appears,  instamped  upon  the 
soul  with  a  striking  visibility.  Those  who 
have  witnessed  the  remorse  that  frequently 
attends  the  last  moments  of  an  awakened 
profligate,  who  have  heard  the  upbraidings 
which  he  has  lavished  upon  his  associates  in 
guilt,  who  have  heard  his  importunate  cries 
for  mercy,  and  who  have  beheld  his  coun- 
tenance, distorted  by  despair,  and  his  whole 
frame  shivering  with  terror,  need  no  other 
arguments  to  convince  them  that  after  death 
comes  a  judgment.  Nor  have  those  of  us 
been  inclined  to  question  this  solemn  truth 
when  standing,  as  we  supposed,  upon  the 
verge  of  the  eternal  world.  Our  consciences, 
at  such  times,  have  been  active  and  dutiful, 
accustomed  torpor  was  shaken  off  Our 
spiritual  vision  was  lively  and  penetrating, 
and  we  could  almost  see  the  Judge  upon  his 
burning  throne,  and  anticipate  from  his  lips 
the  sentence  which  was  to  consign  us  to 
merited  misery.  We  were  then  in  a  situa- 
tion which  brought  this  matter  home  to  our 
feelings,  and  prepared  our  minds  for  the  ad- 


278  SERMON     THIRTEENTH. 

mission  of  the  truth ;  and  would  it  not  be  well 
for  us  were  convictions  of  this  kind  as  per- 
manent as  they  are  just. 

Let  us  now  briefly  notice  a  few  of  the 
characteristic  circumstances  that  will  attend 
this  judgment.  And,  in  the  first  place,  it  will 
he  conducted  upon  the  'principle  of  distributive 
justice,  God  shall  bring  every  work  into  judg- 
ment^ with  every  secret  thing,  whether  it  be 
GOOD,  OR  WHETHER  IT  BE  EVIL.  That  is,  by  dis- 
tributive justicc  we  here  mean  a  disposition 
in  the  Almighty  to  give  to  every  act  its  ap- 
propriate place  in  the  scale  of  virtues  and 
vices.  If  the  act  be  virtuous,  and  one  that 
evinced  an  unusual  share  of  purity  and  dis- 
interestedness in  the  motive  that  prompted  it, 
the  reward  will  be  proportionably great;  and, 
on  the  other  hand,  if  the  act  be  uncommonly 
vicious,  its  punishment  in  like  manner  will 
be  proportionably  severe. 

We  are  not  however  to  imagine,  with 
the  followers  of  Mahomet,  that  the  good  and 
evil  actions  of  an  individual  are  to  be  put  in 
opposition  to  each  other,  and  his  fate  be  de- 


SERMON     THIRTEENTH.  279 

termlned  according  as  the  one  or  the  other 
of  these  shall  be  found  to  preponderate. 
The  sins  of  every  ransomed  soul  shall  be 
covered  with  the  righteousness  of  Christ,  and 
its  good  deeds  (which  are  the  fruits  of  the 
Spirit,  and  the  purchase  of  Christ's  death) 
only  will  be  brought  into  judgment,  and 
these  will  be  rewarded  in  the  saint  as  though 
they  were  performed  by  himself,  while  the 
soul  that  shall  not  be  united  to  Christ  and 
renewed  by  his  Spirit,  being  incapable  of 
performing  any  action  from  a  right  motive, 
shall  consequently  be  judged  only  for  deeds 
of  an  entirely  sinful  character;  and  these 
shall  be  punished  in  proportion  to  their 
enormity. 

In  the  second  place,  we  remark,  that  the 
judgment  will  he  uni\^rsal  in  its  character. 
That  is,  it  shall  have  respect  to  the  entire 
conduct  of  the  individual.  God  will  bring 
every  work  into  judgment,  with  every  secret 
thing.  The  sins  of  early  youth,  as  well  as 
those  of  riper  years  will  be  remembered. 
Sins  long  since  forgotten  by  us,  but  regis- 


280  SERMON     THIRTEENTH. 

tered  in  heaven,  will  then  be  presented  to  our 
astonished  sight,  and  actions  which  we  had 
once,  perhaps,  esteemed  meritorious,  will 
then  appear  in  their  native  deformity ;  while 
others,  which  at  the  time  of  their  commission 
were  considered  as  indifferent,  or  at  least  as 
only  slightly  tinctured  with  immorality,  will 
then  assume  an  aspect  of  guilt  that  shall  fill 
the  soul  with  terror.  We  must  answer,  too, 
for  every  idle  word,  and  for  every  vain  and 
wdcked  thought,  for  every  illicit  desire,  for 
every  impure  emotion,  for  every  unrigh- 
teous intention  ;  for  deeds  that  we  have 
purposed  to  do,  as  well  as  for  those  which 
we  have  actually  performed.  We  must 
answer  for  sins  of  omission  as  well  as  those 
of  commission ;  for  deeds  of  darkness  as  well 
as  for  those  of  the  day ;  and  for  secret  sins 
which  no  eye  but  that  of  Omniscience  has 
seen,  as  well  as  for  offences  which  our  fel- 
low men  have  witnessed.  The  sins  of  our 
closets  and  of  our  retirements  ;  our  medita- 
tions by  the  way,  and  our  midnight  reflec- 
tions when  alone  upon  our  beds,  will  all  be 


SERMON     THIRTEENTH.  2S1 

remembered  by  Him  who  knoweth  our  down- 
sittings  and  our  uprisings,  and  who  under- 
standeth  our  thouahts. 

Again  we  remark,  that  the  judgment  of 
icliich  ice  speak  will  he  a  righteous  judgment. 
The  character  of  the  Judge  is  a  sufficient 
pledge  for  the  equity  of  his  proceedings.  He 
is  omniscient,  and  therefore  incapable  of  be- 
ing deceived.  He  loves  justice,  and  therefore 
cannot  but  do  rightly.  Artifice  and  subter- 
fuge with  him  will  be  unavaiUng.  At  a  single 
glance  He  surveys  the  secrets  of  every  heart. 
Guilt  will  stand  appalled  in  his  sight,  hypo- 
crisy will  be  unmasked,  and  impiety  shroud- 
ed in  contempt.  Before  a  human  tribunal 
intrigue  and  bribery  may  effect  an  acquittal 
of  the  culprit ;  and  wealth  and  worldly  dis- 
tinctions may  serve  to  pervert  the  order  of 
justice;  but  He  who  is  styled  tJie  God  of 
gods  and  tlie  Lord  of  lords,  regardeth  not 
persons  nor  taketh  reward.  He  accepteth 
not  even  the  persons  of  princes,  nor  regard- 
eth the  rich  more  than  the  poor.  He  is 
unawed  by  the  pompous  titles  and  trap- 
is* 


282  SERMON    THIRTEENTH. 

pings  of  earthly  nobility,  and  he  will  as  soon 
sentence  the  king  as  the  beggar  to  per- 
dition. 

In  the  fourth  place,  we  remark,  that  the 
judgment  will  he  decisive.  No  appeal  will 
lie  from  the  court  of  the  King  of  kings. 
The  sentence  when  once  passed  is  irrever- 
sibly fixed.  There  is  no  arrest  of  judgment 
here ;  no  reprieve  for  the  criminal  con- 
demned to  the  second  death  ;  no  revocation 
of  the  kingly  edict,  which  says,  hind  them 
hand  and  foot  and  take  them  away,  and  cast 
them,  into  outer  darkness.  If  the  Judge  shall 
once  say  to  the  soul,  depart,  he  will  never 
say  to  it,  come :  for  he  is  the  Almighty,  and 
he  changeth  not.  The  weeping  and  wailing 
of  those  in  torment  will  not  excite  his  com- 
miseration, or  obtain  the  reversal  of  his  de- 
cree. There  is  a  great  and  impassahle 
gulf  fixed  hetween  the  abodes  of  despair  and 
the  mansions  of  bliss,  and  all  intercommu- 
nity among  their  respective  inhabitants  is 
eternally  prohibited.  These  things,  saith  he 
that  is  holy,  he  that  is  true,  he  that  hath  the 


SERMON     THIRTEENTH.  283 

key  of  David,  he  that  openeth,  and  no  man 
shutteth,  and  shutteth,  and  no  man  openeth. 

We  wish  not  to  be  tedious  in  enumerat- 
ing too  great  a  variety  of  particulars ;  more, 
much  more  might  be  said,  but  we  shall  con- 
tent ourselves  with  a  few  reflections  upon 
what  has  already  been  advanced.  That 
there  is  to  be  a  future  judgment,  we  have 
seen,  is  certain.  Its  characteristic  circum- 
stances, upon  which  we  have  briefly  com- 
mented, are  that  it  icill  he  conducted  upon  the 
principle  of  distributive  justice ;  that  it  will 
be  universal,  having  respect  to  the  entire 
conduct  of  the  individual ;  that  it  will  be  a 
righteous  judgment,  and  finally  that  it  will 
be  decisive. 

If,  then,  this  judgment  be  certain,  we 
must  take  a  part  in  it ;  it  is  appointed  to  us 
once  to  die,  and  after  that  we  must  be  ar- 
raigned at  the  judgment  seat  of  Christ. 
The  event  is  inevitable;  be  judged  we 
must;  and  not  only  must  we  he  judged,  but 
we  must  be  judged  soon.  The  thought  is 
solemn,  but  it  is  doubtless  correct,  that  the 


284  SERMON     THIRTEENTH. 

short  space  of  half  a  century  will  fix  the 
eternal  destiny  of  nearly  every  soul  in  this 
assembly.  It  is  a  serious  matter  to  die,  but 
it  is  a  still  more  serious  one  to  be  judged. 
And  could  this  subject  be  brought  before 
our  imaginations  in  all  its  awful  realities,  the 
most  thoughtless  would  not  fail  to  be  alarm- 
ed. The  unhappiness,  however,  of  our  con- 
dition is,  that  from  long  inattention  to  the 
warnings  we  have  received  on  the  subject 
of  a  future  judgment,  it  has  ceased  to  pro- 
duce any  effect  upon  our  minds.  We  read 
treatises  and  listen  to  discourses,  in  which 
we  are  reminded  of  our  accountability,  wath 
as  little  concern  as  we  would  peruse  an 
Arabian  tale,  or  be  told  the  awards  of  the 
fabled  Radamanthus. 

Is  it  then  so,  that  in  a  few  days  we  7nust 
be  judged,  and  that  in  a  few  hours  we  77iai/ 
be  judged,  and  that  the  solemn  truth  has 
scarcely  ever  had  a  place  in  our  thoughts  1 
Perhaps  we  may  have  sedulously  studied  to 
drive  the  idea  from  our  minds.  Instances 
of  this  kind   frequently  occur;  and  by  a 


SERMON     THIRTEENTH.  285 

strange  infatuation  men  seem  to  suppose 
that  by  putting  far  off  the  evil  day  in  their 
imaginations,  they  will  thus  escape  the  ter- 
rors of  the  luord.  They  are  averse  to  hav- 
ing any  thing  said  respecting  that  day  when 
those  ivlio  obey  not  the  gospel  of  Christ  shall 
he  punished  loith  everlasting  destruction  from 
the  presence  of  the  Lord,  and  from  the  glory 
of  his  power.  The  exhibition  of  these  truths, 
they  will  tell  us,  is  only  calculated  to  give 
unnecessary  pain.  We  are  now  in  the  pos- 
session of  health,  and  surrounded  with  plen- 
ty ;  let  not  the  anticipation  of  ills  prevent 
our  enjoyment  of  present  delights.  Let  us 
eat,  drink,  and  be  vciervy  ;  and  let  us  think 
of  judgment  after  we  have  received  our 
summons  to  attend  it.  Is  this  a  resolution 
that  is  uncommon  \  It  is  not.  It  is  the 
practical  determination  of  more  than  three- 
fourths  of  mankind.  And  is  it  a  wise  de- 
termination I  Do  we  manifest  the  same 
disposition  in  our  management  of  our  tem- 
poral concerns  that  we  do  in  our  manage- 
ment of  our  eternal  concerns  I     If  a  trial 


286  SERMON     THIRTEENTH. 

before   an  earthly  tribunal   is   pending,  in 
which  we  have  important  interests  at  stake, 
do  we  discover  a  spirit  of  indifference  and 
delay  in  our  preparations  for  the  event  1    If 
the  trial  be  one  that  is  likely  to  affect  our 
reputation,  do  we  appear  unconcerned  about 
it  ?    and  do  we  at  last  present  ourselves  at 
court  without  a  witness  to  rebut  the  tongue 
of  slander,  or  bear  testimony  to  the  integ- 
rity and  fairness  of  our  character,  and  with- 
out an  advocate  upon  whose  abilities  we  can 
rely  to  plead  our  cause  ?     None  of  us,  cer- 
tainly, can  be  ignorant  of  the  activity,  the 
prudence,  and  the  engagedness  which  mark 
the   conduct   of  men   on   occasions  of  this 
kind  ;   and    happy    would   it  be  for   them 
were  they  influenced   by   feelings  equally 
anxious  and  ardent  about  the  result  of  that 
trial  which  awaits  them  before  the  Almighty 
Judge.     When  summoned  to  his  bar,  they 
will  perceive  the  necessity  of  being  possess- 
of  a  character  of  unspotted  purity ;  for  lie 
cannot  look   ujwn   iniquity;  they   will    feel 
their  need  of  a  righteousness  not  their  oiimy 


SERMON     THIRTEENTH.  287 

and  their  want  of  an  advocate  with  the  Fa- 
ther whose  intercessions  are  all  prevalent, 
and  whose  merits  can  procure  a  pardon 
for  every  offence.  Happy  will  it  be  for 
us,  my  hearers,  if  this  illustrious  Advocate 
shall  finally  appear  on  our  behalf  But 
wretched  beyond  conception  will  be  our 
condition  if  at  last  he  shall  be  found  enlisted 
against  us.  Let  us  then  agree  with  him 
quickly,  lest  he  become  our  adversary,  and 
deliver  us  over  to  the  Judge,  and  we  be 
cast  into  prison,  from  whence  we  can  by  no 
means  come  until  we  have  paid  the  utter- 
most farthing.  We  may  conceal  our  sins 
from  the  world,  but  the  concealment  will 
avail  us  but  for  a  moment.  An  assembled 
universe  shall  soon  see  them  in  the  clear 
light  of  eternity,  where  everlasting  shame 
and  contempt  shall  cover  the  wicked.  God 
sees  our  sins  at  this  moment ;  and  is  it  not  a 
little  surprising  that  his  knowledge  of  them 
should  occasion  us  so  little  uneasiness,  when 
to  have  them  known  to  our  fellow  creatures 
would  fill  us  with  sadness  and  confusion  ? 


288  SERMON     THIRTEENTH. 

Perhaps,  among  our  present  auditors,  there 
are  but  few  who  have  been  notorious  for 
their  excesses  in  wickedness.  We  ask 
none  to  reveal  their  offences — a  compliance 
with  such  a  demand  might  put  to  shame 
the  most  barefaced  among  us ;  and  the  most 
spotless  spirit  here  might  shudder  at  the 
exposure  of  those  sins  which  it  has  commit- 
ted in  secret.  Keep,  then,  the  knowledge 
of  thy  impure  thoughts  and  hidden  acts  of 
vice  within  thine  own  bosom ;  but  forget 
not  that  God  knoweth  them,  and  that  j^r  all 
these  things  he  ivill  bring  thee  into  judgment. 
This  night  thy  soul  may  he  required  of  thee. 
To-morrow  you  may  be  in  eternity.  Are 
you  ready  for  these  things  ?  And  if  the 
bridegroom  cometh  will  you  be  prepared  to 
meet  him  ?  His  eyes  are  upon  the  icays  of 
man,  and  he  seeth  all  his  goings ;  and  there  is 
no  darkness  nor  shadow  of  death  where  the 
workers  of  iniquity  may  hide  themselves. 
A  word  to  mourners  who  tremble  at  the 
word,  and  are  contrite  and  of  a  broken 
spirit.     You  are  terrified  at  the  thought  of 


SERMON     THIRTEENTH.  289 

judgment.  It  is  no  wonder ;  it  is  a  wonder 
that  all  are  not  terrified ;  a  wonder  you 
have  not  been  terrified  sooner;  but  take 
courage,  it  is  God  who  has  opened  your 
eyes ;  thank  him  that  you  see  at  all ;  per- 
severe ;  seek  his  grace  and  his  Spirit.  The 
bruised  reed  shall  he  not  break,  and  smok- 
ing flax  shall  he  not  quench,  till  he  send 
forth  judgment  unto  victory.  Jesus  is  all 
compassion  ;  flee  to  him  ;  be  humble  before 
him ;  and  despair  not  of  his  mercy.  He  will 
save  you  with  an  everlasting  salvation  ;  your 
doubts  and  trials  at  length  will  end,  and  the 
neio  song  will  be  your  only  and  your  end- 
less employment 


SERMOiN  XIV. 

For  I  am  a  stranger  with  thee,  and  a  sojorner,  as  all  my 
fathers  were, — Psalm  39  :  12, 

Various  metaphors  are  employed  in  the 
sacred  writings  to  describe  the  life  of  faith, 
the  Hfe  that  is  led  by  the  children  of  God. 
Sometimes  it  is  compared  to  a  warfai^e^  and 
at  others  to  a  race,  when  Christians  are  ex- 
horted to  put  on  the  whole  armor  of  God, 
and  to  run  with  patience  the  race  that  is  set 
before  them.  But  perhaps  there  is  no  em- 
blem which  more  a|}tly  and  strikingly 
illustrates  the  circumstances  which  distin- 
guish the  condition  of  the  righteous  in  this 
world,  than  the  passage  before  us,  which 
represent  it  as  a  pilgrimage  or  journey. 
For  I  am  a  stranger  ivith  thee;  that  is,  in  the 
intercourse  which  I  study  to  maintain  with 
God,  I  am  regarded  by  others,  and  regard 
myself,  as  a  stranger,  who  feels  compara- 
tively but  little  interest  in  the  objects  and 


SERMON    FOURTEENTH.  291 

concerns  around  him,  while  on  his  passage 
through  the  wilderness  of  this  world  ;  I  a7?i 
a  stranger  with  thee,  and  a  sojourner,  as  my 
fathers  ivere.  The  difference  between  the 
terms  stranger  and  sojourner  is  but  trifling. 
There  is,  however,  a  difference.  By  the 
term  stranger  is  to  be  understood  a  person 
who  is  always  moving,  and  who  has  no  fixed 
or  settled  place  of  abode :  but  by  the  term 
sojourner  is  meant  one  who  takes  up  his 
residence  in  a  place  for  a  short  season,  al- 
though without  experiencing  a  participation 
in  the  rights,  duties,  and  privileges  of  the 
place  in  which  he  happens  to  be.  The 
fathers  of  the  Psalmist  had  been  strange rs 
and  sojourners  in  the  literal  sense  of  these 
terms,  as  they  have  just  been  explained. 
Abraham,  the  friend  of  God,  and  the  Father 
of  the  Faithful,  was  the  natural  progenitor  of 
David  ;  and  he,  as  the  sacred  oracles  in- 
form us,  went  out  of  Ur  of  the  Chaldees, 
which  was  his  native  country,  and  sojourned 
in  the  land  of  promise,  that  is,  the  land  of 
Canaan,  as  in  a  strange  country,  dwelling  in 


^92  SERMON     FOURTEENTH. 

tahernacles  imth  Isaac  and  Jacoh^  the  heirs 
with  him  of  the  same  promise.     But  it  was 
for  relio^ious,  reasons   that  these   iUustrious 
progenitors  of  the  Psalmist  separated  them- 
selves from   their  kindred   and  wandered 
from  their  native  home  ;  and,  therefore,  it  is 
especially  in  a  spiritual  sense  that  they  are 
alluded  to  as  strangers  and  sojourners  by  the 
Psalmist.     That  he  had  no  intention  of  ap- 
plying the  terms  in  question  to  himself,  in 
their  literal  acceptation,  is  plain  from  the 
circumstances  in  which  he  was  placed  when 
the  passage  before  us  was  penned.     It  is  a 
well  known  fact,  (and  a  fact  which  furnishes 
an  instructive  lesson  to  persons  in  a  condi- 
tion   of    worldly    prosperity,)    that    at    the 
period  when  the  psalm  from  which  the  text 
is  selected,  was  composed,  the  author  of  it 
was  in  the  full  enjoyment  of  every  thing 
that  is   usually  considered  as  desirable   in 
this  world.   He  had  not  only  a  settled  abode, 
with  all   the  rights  and  immunities  of  an 
acknowledged  citizen,   but    he  sat  on   the 
throne  of  Israel,  and  was  the  most  powerful 


SERMON    FOURTEENTH.  293 

and  conspicuous  monarch  of  his  age :  and 
yet  surrounded,  as  he  was,  with  the  posses- 
sions and  splendors  of  royalty,  he  says,  1 
am  a  stranger  icith  thee,  and  a  sojourner,  as 
all  my  fathers  were.  There  are  some  points 
of  resemblance  between  the  condition  of 
the  Christian  in  this  world,  and  that  of  the 
stranger  or  sojourner,  which  it  shall  now  be 
our  object  to  notice. 

I.  In  the  first  place,  their  condition  is 
similar  as  it  respects  the  interest  that  is  felt 
in  the  ohjects  and  concerns  that  are  around 
them. 

Men  that  are  unrenewed  are  of  the 
earth,  and  they  are  earthy.  Their  views, 
their  feelings,  their  opinions,  their  affections, 
their  interests,  and  their  aims,  are  all  earth- 
ly. They  that  are  of  the  earth,  think  of  the 
earth,  speak  of  the  earth,  and  think  and 
speak  but  seldom,  if  at  all,  of  any  thing  else. 
Here  the  energies  of  the  whole  man  are 
concentrated  and  employed.  Here  he  is 
engrossed,  and  here,  if  ever,  he  is  delighted. 
Heaven  is  kept  out  of  sight,  and  the  realities 


294  SERMON    FOURTEENTH. 

of  the  unseen  and  eternal  world  receive,  at 
most,  but  a  superficial  and  cursory  attention. 
God,  says  the  Psalmist,  is  not  in  all  his 
thoughts :  that  is,  he  is  not  in  any  of  them. 
He  has  as  many  thoughts  as  other  people 
have,  but  none  of  them  are  about  God. 
Nothing  is  more  painful  to  a  wicked  man 
than  the  thoughts  of  God:  I  mean  the  holy 
and  sin-avenging  God,  the  wicked  have  no 
special  aversion  to  the  contemplation  of  the 
Being  whom  they  call  Deity.  They  have 
no  aversion  to  the  contemplation  of  God  as 
the  Creator,  Preserver,  and  Benefactor  of 
our  world.  But  they  hate  with  the  most 
perfect  hatred  all  exhibitions  of  God  which 
represent  him  as  making  no  allowance  for 
iniquity,  as  being  a  consuming  fire,  and  al- 
together determined  hi/  no  means  to  dear 
the  guilty.  The  pursuits  of  worldly  minded 
transgressors,  are  engaged  in  with  as  much 
eagerness,  and  followed  with  as  much  con- 
stancy, as  though  the  present  state  were  to 
be  an  unchanging  and  eternal  one.  Their 
inivard  thought  is,    that   their  houses  shall 


SERMON     FOURTEENTH.  295 

continue  for  ever,  and  their  divelling  places  to 
all  generations.  They  call  their  lands  after 
their  own  names.  This,  their  way,  is  their 
folly,  yet  their  posterity  approve  their  say- 
ings. Their  course  evinces  the  most  con- 
summate bUndness  and  sottishness,  but  no 
sooner  has  one  generation  gone,  and  left  be- 
hind it  the  monument  of  its  folly,  than*  an- 
other comes  in  its  stead,  and  treads  in  the 
same  steps,  approving,  by  indulging  in  the 
same  practices,  of  every  thing  that  was  done 
by  its  predecessors.  From  Adam  to  the 
present  day,  death  has  reigned  over  the 
human  family  w^lth  a  rigor  which  nothing 
has  been  able  to  mitigate  or  control.  The 
living  are  constantly  burying  the  dead;  and 
the  few  that  survive  the  period  of  three 
score  years  and  ten,  admonish  those  who 
remain  that  the  time  of  their  departure  is 
at  hand.  And  yet  these  numerous  and  so- 
lemn warnings  appear  to  have  little  or  no 
effect  in  loosening  the  ties  that  bind  men  to 
earth,  or  in  directing  their  thoughts  to  a 
future   and  an  eternal  state  of  retribution. 


296  SERMON     FOURTEENTH. 

This  world  is  the  home  of  most  men.  They 
regard  it  as  their  abiding  place  and  their' 
continuing  city.  Here,  it  seems,  they  not 
only  loish,  but  expect  to  tarry.  And  herein 
consists  the  difference  between  them  and 
the  righteous.  The  latter,  like  the  former, 
use  the  world,  but  unlike  them,  they  do  not 
abuse  it.  The  righteous  remember  that  the 
fashion  of  this  world  passeth  away,  and  that 
they  must  soon  leave  it.  They  recollect 
that  the  places  that  know  them,  will  shortly 
know  them  no  more  for  ever.  Hence  their 
affections  are  set  on  them  at  least,  only 
loosely  and  subordinately.  Hence,  they  look 
not  at  the  things  that  are  seen  and  that  are 
temporal ;  and  here  it  is  said  that  they  are 
crucified  to  the  world,  and  the  imrld  is  cruci- 
jied  to  them.  In  their  estimation  it  has  lost 
its  bewitching  attractions;  and  for  all  its 
alluring  and  empty  vanities  they  have  lost 
their  relish.  By  these  observations,  how- 
ever, I  would  not  be  understood  to  mean 
that  it  will  be  either  the  habit  or  the  desire 
of  the  righteous  to  neglect  to  provide  for 


SERMOX     FOURTEENTH.  297 

their  own,  nor  will  they  be  so  superstitiously 
abstemious  as  to  refuse  to  partake  of  an 
agreeable  repast  that  may  be  offered  to 
them  on  their  journey. 

The  beauties  of  a  munificent  Providence, 
they  believe,  are  designed  to  be  used,  and  if 
to  be  used,  that  none  have  a  better  right  to 
them  than  his  own  children.  It  is  their 
creed,  that  every  creature  of  God  is  good, 
and  nothing  to  he  refused^  if  it  he  received 
icith  thanksgiving.  The  prohibition  to 
touch  not,  taste  not,  handle  not,  is  not  a  pro- 
hibition of  Christianity ;  which,  as  is  com- 
monly supposed,  refers  to  the  ordinary 
bounties  of  Providence,  but  is  the  unautho- 
rized interdict  of  a  false  philosophy,  which 
requires  a  monastic  abstinence  that  is  totally 
unlike  the  self-denial  enjoined  in  the  word 
of  God,  and  which  the  Apostle  says  has  a 
show  of  wisdom  in  will  ivorship,  and  humility, 
and  neglecting  of  the  hody,  hut  not  in  any 
honor  to  the  satisfying  of  the  flesh.  There 
is  no  religion  in  monastic  abstinence  and 
mortifications.     The  self-denial  enjoined  in 

14 


298  SERMON     FOURTEENTH. 

the  word  of  God,  consists  not  so  much  in 
abstaining  at  any  time  from  things  lawful, 
as  it  does  in  avoiding  things  always  forbid- 
den, and  in  themselves  invariably  sinful. 
The  characteristic  difference  between  the 
worldling  and  the  Christian,  therefore,  is, 
that  the  latter  does  not,  like  the  former,  suf- 
fer his  sensual  appetite  to  have  the  domi- 
nion, but  he  keeps  under  his  body,  and 
brings  it  into  subjection.  In  v/hatever  state 
he  is,  which  is  clearly  the  ordination  of  Infi- 
nite Wisdom,  he  has  learned  therewith  to 
be  content.  If  he  happens  to  meet  with  an 
individual  more  favored  than  himself  with 
the  good  things  of  this  life,  he  neither  envies 
him  the  variety  nor  splendor  of  his  posses- 
sions. For  him  it  is  enough  that  he  has  a 
part  in  that  inheritance  which  fadeth  not 
away,  and  that  he  can  appropriate  to  him- 
self the  gladdening  assurance  that  all  things, 
in  a  sense,  are  the  property  of  those  that  are 
united  to  Christ.  For  all  things  are  yours, 
and  ye  are  Christ's ;  and  Christ  is  God's, 
The  believer,  in  short,  is  a  denizen  of  the 


SERMON     FOURTEENTH.  299 

skies.  His  birth  is  celestial.  His  inheri- 
tance, his  immunities,  his  privileges,  and  his 
honors  are  celestial.  This  world  is  merely 
the  way  to  them.  Its  blandishments,  there- 
fore, are  too  insignificant  to  divert  him  from 
his  high  destination.  Like  the  pilgrim,  he 
stops  only  a  moment  at  the  caravansary 
to  obtain  the  refreshment  which  nature  re- 
quires, and  then  pursues  with  accelerated 
step  the  road  that  conducts  to  the  city  of 
his  God. 

n.  Another  point  of  resemblance  be- 
tween the  condition  of  the  Christian  in  this 
world,  and  that  of  the  stranger  or  sojourner, 
respects  the  difficulties  and  trials  tliat  are  to 
he  encountered  hij  the  way.  Though  God 
has  created  of  one  blood  all  nations  that 
dwell  on  the  face  of  the  globe,  and  though 
all  should  regard  each  other  as  brethren  of 
one  great  family,  yet  all  nations  are  notori- 
ous for  their  sectional  antipathies  and  pre- 
possessions. They  love  those,  if  they  love 
any,  who  were  born  on  the  same  continent, 
or  in   the   same   country,  or  neighborhood 


300  SERMON     FOURTEENTH. 

with  themselves  ;  while  those  whose  birth- 
place is  separated  from  theirs  by  an  ocean, 
or  river,  or  mountain,  are  the  objects  either 
of  their  scorn,  or  their  indifference,  or  their 
deep-rooted   dislike.     The  education,   and 
habits,  and  customs  of  men,  inhabiting  diffe- 
rent portions  of  the  globe,  are  various  and 
opposite.     We  like  that  to  which  we  have 
been  most  accustomed,  whether  it  be  most 
wise,   or  otherwise.     A  stranger  or   a  so- 
journer,   therefore,    in    passing    through    a 
foreign  land,  exhibits  to  those  with  whom 
he  comes  in  contact,  things  that  are  dis- 
pleasing  to   them,    and,    on    the    contrary, 
meets  with  things  in  others  that  are  offen- 
sive to  him.     His  speech,  or  his  dress,  or  his 
manners,  bewray  the  Gallilean,  whom  all, 
by  common  consent,  have  agreed  to  despise. 
This  was  the  "  front  of  our  Savior's  offend- 
ing" with  the  narrow-minded  bigots  of  Ju- 
dea,  that  he  came  out  of  Gallilee  ;  from 
whence,  it  was  a  received  opinion  of  that 
generation,  that  no  prophet  was  to  arise,  or 
that  any  good  thing  could  proceed.     Now 


SERMON    FOURTEENTH.  301 

the  Christian  pilgrim  in  this  world,  like  the 
stranger  or  sojourner  among  men,  has  to 
pass  through  unfriendly  and  inhospitable 
regions.  It  is  frequently  his  lot  to  fall  in 
with  those  who  understand  not  the  lan- 
guage in  which  he  loves  most  to  speak.  If 
he  talk  in  the  language  of  Canaali  about 
God  and  the  glory  of  his  kingdom,  his  dia- 
lect is  strange,  his  accent  is  foreign,  and  the 
things  which  he  praises  are  the  things 
which  excite  the  abhorrence  of  those  that 
hear  him.  They  had  rather  hear  him  talk 
about  any  thing  else,  than  about  religion. 
It  is  so  unfashionable  and  so  unsavory.  I 
know  it  is  sometimes  unreasonable  to  intro- 
duce religion,  and  make  it  the  subject  of 
conversation  in  promiscuous  assemblages  of 
men.  This  is  what  the  Savior  means  when 
he  speaks  o^  casting  pearls  before  swine ;  they 
will  turn  again  and  rend  you.  There  is  no 
decency  to  be  expected  from  some  mon- 
sters in  depravity,  any  more  than  from  the 
bristling  inhabitants  of  the  sty;  and  it  is 
best,  if  we  know  such  persons,  to  leave  them 


302  SERMON    FOURTEENTH. 

to  themselves,  or  wait  till  the  Providence  of 
God,  by  some  special  interposition  prepares 
the  way  for  assisting  them.  A  good  man, 
however,  out  of  the  good  treasures  of  his 
heart,  when  a  favorable  opportunity  is  pre- 
sented, will  be  ready  and  anxious  to  im- 
prove it,  in  bringing  forth  good  things; 
things  whereby  one  may  edify  another. 
Nor  will  he  be  afraid  to  speak  of  God's  tes- 
timonies even  before  kings.  If  any  impious 
blasphemer,  in  his  hearing,  shall  give  vent 
to  his  railings  against  God,  he  will  be  ex- 
ceedingly apt  to  reprove  him.  In  what 
others  regard  as  eccentricities,  or  weakness- 
es, and  prejudices,  he  glories ;  and  sooner 
than  relinquish  them,  he  would  part  with 
his  life.  If  he  have  any  pride,  it  is  the 
pride  of  belonging  to  another  and  a  better 
country  than  that  in  which  he  is  sojourning, 
or  is  only  a  passing  stranger.  His  is  the 
honor  of  being  a  citizen  of  the  New  Jerusa- 
lem, a  native  of  an  heavenly  country,  and  a 
subject  of  the  Great  King.  To  appear  in 
the  costume  of  his  royal  Master,  is  at  once 


SERMON     FOURTEENTH.  303 

his  privilege  and  his  pleasure.  It  ought  not 
to  surprise  us,  my  brethren,  if,  in  our  jour- 
ney to  heaven,  we  meet  with  conflicts  on  the 
way.  Is  it  not  written,  that  all  who  ivill  live 
godly  in  Christ  Jesus  shall  suffer  perseeution  l 
On  what  ground,  then,  can  ice  look  for  a 
warrant  to  expect  exemption?  We  may 
profess  to  live  godly  in  Christ  Jesus,  and 
escape  persecutions  and  trials.  We  may 
appear  to  be  religious  outwardly,  and  swim 
along  with  the  current  without  molestation, 
from  the  w^orld  that  lieth  in  v/ickedness ;. 
but  all  this  is  a  totally  different  thing  from 
living  godly  in  Christ  Jesus ;  and  may  con- 
sist with  a  mind  wholly  adverse  to  the  spirit 
and  practice  of  that  religion  which  is  pure 
and  undefiled  before  God  arid  the.  Father.  It 
is  stemming  the  tideof  ungodhness  that  is  set- 
ting in  for  the  world,  whether  in  the  visible 
church  or  out  of  it ;  whether  what  is  oppos- 
ed be  popular  or  unpopular,  that  constitutes 
the  living  godly  in  Christ  Jesus  ;  which,  the 
Apostle  asserts,  is  the  infallible  precursor,  as 
it  is  the  certain  occasion,  of  persecution.  Let 


304  SERMON    FOURTEENTH. 

none  who  are  yet  novices  in  Christianity, 
and  who  have  experienced  no  bufFettings 
from  living  godly  in  Christ  Jesus,  be  hasty 
in  concluding  that  theirs  will  be  a  peaceful 
pilgrimage  to  the  end  of  their  journey. 
The  wilderness  lies  before  you,  and  in  it 
are  savage  beasts  of  prey.  The  Psalmist 
heard  their  prowlings,  and  said,  my  soul  is 
among  lions ;  and  I  lie  ever  among  them  that 
are  set  on  fire^  even  the  sons  of  men,  whose 
teeth  are  shears  and  arrows,  and  their  tongue 
a  sharp  sword.  Every  day  they  ivrest  my 
ivords  ;  (put  upon  them  a  wrong  estimation,) 
all  their  tlwughts  are  against  meforeviL  They 
gather  themselves  together,  they  hide  them- 
selves, (carry  on  their  mischievous  purposes 
in  secret,)  they  mark  my  steps  when  they  wait 
for  my  soul.  Sliall  they  escape  hy  iniquity  ? 
In  thine  anger  cast  down  the  people,  O  God. 
Was  this  a  suitable  petition  for  a  servant 
of  the  Most  High  ?  The  man,  my  brethren, 
who  has  been  converted,  must  look  out  for 
enemies.  He  has  them  within  him  and  with- 
out him.  He  has  them  in  great  numbers,  and 


SERMON     FOURTEENTH.  305 

they  are  enemies  of  great  power.  Some- 
times it  happens  that  a  man's  foes  are  they 
of  his  own  household.  His  irrehgious  con- 
nections are  not  pleased  with  the  pilgrim- 
age that  he  has  undertaken.  His  setting 
out  upon  it  is  a  reflection  on  them.  It  seems 
to  them  to  savor  of  insanity  and  obstinacy, 
and  they  do  all  in  their  power  to  dissuade 
him  from  his  purpose.  Parents  are  some- 
times distressed  at  perceiving  the  marks  of 
piety  in  their  children,  and  would  rather 
see  them  dead,  or  performing  a  pilgrimage 
to  Mecca,  than  walking  with  God,  and  fol- 
lowing Christ.  They  are  afraid  religion 
will  make  their  children  gloomy  and  un- 
sociable, or  superstitious,  or  fanatical.  It  is 
such  a  serious  thing  to  make  a  public  pro- 
fession of  religion,  that  they  think  it  not  best 
for  them  to  do  it.  They  are  afraid,  they 
pretend,  that  they  will  not  be  able  to  hold 
out.  True,  as  those  persons  suggest,  it  is  a 
serious  thing  to  make  a  public  profession  of 
religion.  But  it  is  no  less  serious  to  neglect 
to  do  it.     And  deep  and  dreadful  will  be 

14* 


306  SERMON     FOURTEENTH. 

the  condemnation  of  those,  who,  by  ilhcit 
means,  shall  endeavor  to  prevent  any  from 
doing  it.  There  is  an  awful  denunciation 
against  such  as  interfere  in  cases  of  this  sort. 
Wo  unto  tlie  imrld  because  of  offences !  for  it 
must  needs  he  that  offences  come :  hut  ivo  to 
that  man  hy  whom  the  offence  cometh !  Whoso 
shall  offend  one  of  these  little  ones  lohich 
helieve  in  ine,  it  ivere  hetter  for  him  that  a 
millstone  ivere  hanged  about  his  neck,  and  that 
he  were  drowned  in  the  depth  of  the  sea, 

III.  An  additional  point  of  resemblance 
between  the  Christian  in  this  world,  and 
that  of  the  stranger  or  sojourner,  respects 
the  solitariness  of  the  way.  The  true  follow- 
ers of  Jesus  Christ  are  but  a  little  Jlock  in 
every  age.  Strait  i^  the  gate,  and  narrow 
is  the  ivay  lohich  leadeth  unto  life,  and  few 
there  he  who  find  it. 

" '  Broad  is  the  road  that  leads  to  death,' 
"  And  thousands  walk  together  there  ; 

"  But  wisdom  shows  a  narrow  path, 
"  With  here  and  there  a  traveller." 

He  who  is  resolutely  bent  on  escaping 
from  the  City  of  Destruction,  is  frequently 


SERMON     FOURTEENTH.  307 

compelled  to  set  out  alone  ;  and  sometimes 
to  encounter  severe  conflicts  in  his  rupture 
with  his  former  associates  in  sin.  In  obeying 
the  voice  of  the  Almighty  to  come  out  from 
among  them,  he  is  subjected  to  a  violent 
opposition,  and  the  efforts  that  are  made  to 
impede  him,  at  every  step  of  his  progress, 
are  neither  few  nor  small.  But  the  com- 
mand is  decided  and  peremptory,  and  the 
course  to  be  taken  is  but  one.  If  his  kin- 
dred and  acquaintances  would  go  with  him, 
it  would  be  the  rejoicing  of  his  heart ;  but 
if  they  will  not,  their  continuance  in  a  con- 
dition of  guilt  and  danger  would  be  no  apo- 
logy for  him,  and  it  is  the  fixed  purpose  of 
his  soul  to  leave  them,  and  march  on  alone. 
In  the  name  of  the  w^hole  company  of  his 
companions  in  pilgrimage,  he  addresses  to 
them,  in  substance,  the  exhortation  of  Moses 
to  Hobab —  We  are  journeying  unto  the  place 
of  ichich  the  Lord  said,  I  ivill  give  it  you  : 
come  thou  with  us,  and  ive  ivill  do  thee  good  : 
for  the  Lord  hath  spoken  good  concerning 
Israel.  To  obtain  the  approbation  of  heaven. 


308  SERMON    FOURTEENTH. 

the  Christian  pilgrim  must  be  willing  to  for- 
sake father  and  mother,  and  brethren  and 
sisters,  and  wife  and  children,  and  houses 
and  lands,  and  not  to  count  even  his  own  life 
dear  to  him  when  the  voice  of  God's  Pro- 
vidence calls  to  such  sacrifices.  At  the  bid- 
ding of  his  Master  he  must  rise  up  and  go 
forward,  and  letting  others  do  what  seems 
to  them  good,  his  choice  must  be  the  friend- 
ship of  God,  and  his  unwavering  determi- 
nation must  be  to  serve  him.  The  city  of 
Sodom,  in  which  the  wicked  choose  to 
dwell,  he  knows  is  devoted  to  destruction, 
and  that  all  who  tarry  in  it  will  soon  be 
overtaken  by  the  storms  of  Divine  ven- 
geance, which  God  has  determined  to  pour 
down  upon  the  ungodly.  And  will  not  sin- 
ners betimes  take  "  the  friendly  warning," 
Up,  get  thee  out  of  this  place — Escape  for  thy 
life  :  Tarry  not  in  all  the  plain ;  escap)e  to 
the  mountain,  lest  thou  he  consumed. 

IV.  The  last  point  of  resemblance, 
which  w^e  shall  notice  at  present,  between 
the  condition  of  the  Christian  in  this  world, 


SERMON     FOURTEENTH.  309 

and  that  of  the  stranger  or  sojourner,  re- 
spects the  happiness  ivhich  is  anticipated  ivhen 
the  journey  is  over.  Who  that,  for  a  season, 
has  ever  been  separated  from  the  endear- 
ments of  home,  has  not  experienced  a  sen- 
sation of  pleasure,  which  no  language  can 
adequately  describe,  as  worn  down,  per- 
haps, by  the  fatigue  of  the  journey,  he  drew 
near  the  spot  "  where  his  best  friends,  his 
kindred  dwell,"  and  which  was  endeared  to 
him  by  a  thousand  recollections  of  former 
scenes  and  former  joys  ?  The  individual 
deserves  not  the  name  of  man,  whose  breast 
is  not  a  dwelling-place  for  emotions  of  ten- 
derness on  occasions  like  this.  To  be  at 
the  domestic  fireside,  and  to  see  the  well 
known  faces  that  are  lighted  up  with  smiles, 
or  suffused  with  tears  of  joy,  at  the  safe  re- 
turn of  an  absent  member  of  the  family 
circle,  to  be  where  intercourse  is  free  and 
thought  unfettered,  to  be  where  the  fond- 
ness of  the  father  and  the  mother,  the  hus- 
band and  the  wife,  may  be  indulged  with- 
out the  obtrusion  of  cold  and  unconcerned 


310  SERMON    FOURTEENTH. 

spectators,  to  listen  to  the  voice  of  childish 
prattle,  and  to  find  that  all  around  are  of 
congenial  mould,  and  happy  in  the  thought 
of  being  once  more  together,  is  the  zest  of 
human  life,  and  forms  the  sweetest  earthly 
cup  that  mortals  taste  below.  But  sweeter 
far  than  these,  or  any  thing  that  eye  hath 
seen,  or  ear  hath  heard,  or  mind  conceived, 
are  the  anticipations  of  the  Christian  pilgrim, 
when  he  thinks  on  arriving  at  the  end  of 
his  course,  and  experiencing  the  sweets  of 
his  heavenly  home.  There  is  the  rest  that 
remaineth  to  tlie  people  of  God — "  a  rest  for 
weary  pilgrims  found," — There  is  laid  up 
the  inheritance  reserved  against  that  day 
for  all  them  that  love  God.  There  are 
thrones,  and  crowns,  and  songs,  and  joys 
that  in  profusion  spring  from  every  sound- 
ing harp,  and  thrilling  heart,  and  beating 
breast. 

"O,  could  we  die  with  those  that  die, 

And  place  us  in  their  stead, 
Then  would  our  spirits  learn  to  fly, 

And  converse  with  the  dead : 


SERMOX     FOURTEENTH.  311 

"Tlien  should  wo  see  tlie  saints  aLove, 

In  their  own  glorious  forms, 
And  wonder  why  our  souls  should  love 

To  dwell  with  mortal  worms. 

"  How  we  should  scorn  these  clothes  of  flesh,. 

These  fetters  and  this  load; 
And  long  for  evening  to  undress, 

That  we  may  rest  with  God. 

"We  should  almost  forsake  our  clay. 

Before  the  summons  come, 
And  pray,  and  wish  our  souls  away. 

To  their  eternal  home." 


FINIS. 


